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> 


AUTHENTIC     REPORT 


OK    V/J  t 


DISCUSSION, 


WUHJH    TOOK    ri.ACK    .\i- 


TUli  LECTURE- R<;()M  OF  THE  DUBLIN  INSTITUTION, 


-*K'- 


BETWEEN 

THE  RF::V.  TII0MXVi»l40lJIRE, 


AND 


THE   REV.  f^ICHARD  T.   PAPOPE 


J.-^A^ErERi 

58  GOLD  RTREETTNEwCii: 

72     F  E  D  E  R  A  I,     STREET,     BOSTON;      AND 
m  NOTRK  r\M!.  STUKET    MONTREAL,  r;» 


I 


B'.r.UOTV^ECA    11 


V 


ttavervs 


« 


.A 


t    't 


•  s 


-  hi' 

.Ml) 


^  ,* 


f 


t 

I 
I 


-'m 


.* 


r  ^      ' 

INTRODUCTORY  STATEMENT 


.^ 


« 


As  introductory  to  the  Report  of  the  important  Controversial 
Discussion  between  the  Rev.  Messrs.  Pope  and  Maguire,  we 
feel  it  our  duty  to  lay  before  the  Public  the  arJShgements  which 
preceded  the  meetings  for  the  above  object. 

A  meeting  was  held  on  Wednesday,  the  11th  of  April,  1827, 
at  the  house  of  Mr.  Tims,  in  Grafton  street,  at  which  Messrs. 
Pope  and  Maguire  were  present ;  when  it  was  resolved,  that  as 
the  points  about  to  be  discussed  equally  affected  the  Protestant 
and  Roman  Oalholic  Churches,  so  there  should  be  ,an  equality 
in  every  particular,  in  order  that  the  public,  on  the  after  consid- 
eration, might  be  satisfied  that  the  Discussion  had  been  conducted 
in  the  most  impartial  manner,  and  entered  upon  with  the  spirit  of 
kindness  and  mutual  good  feeling. 

After  ritveral  meetings,  in  which  we  have  the  gratification  to 
say,  every  disposition  was  evinced  on  both  sides  to  act  with 
liberality  and  candor,  while  at  the  same  time  principle  was  upheld 
with uncompromisingsteadiness, the  Reverend  Gentlemen  having 
finally  settled  the  points  for  discussion,  and  the  undersigned, 
definitely  and  with  their  entire  approbation,  having  arranged  the 
preliminaries,  the  day  of  meeting  was  fixed  for  the  19th  day  of 
April.  From  the  impossibility  of  procuring  the  Rotunda  for  six 
successive  days,  (the  shortest  time  the  discussion  could  last,) 
and  no  more  spacyous  or  equally  commodious  place  for  meeting 
presenting  itself,  the  Lecture-room  of  the  Dublin  Institution, 
Sackville  street,  was  taken ;  and  in  the  result  manifested  that,  as 
to  situation,  necessity  had  compelled,  what  judgment  ultimately 
approved 


ivr<|'. 


INTRODUCTORY    STATEMENT. 


n 


t 


The  prcliiniiiaricM  entered  into  wcw  as  follows 


1. 


Arrangement  aarrrtt  upon  for  llir  pnipusrd  (/i.scu.i.sion  bettrcen  the 
licr.  Mr.  Pope  and  the  Rer.  Mr.  Muiritirr,  April  IJi,  1H27. 

I.  The  Diseiission  t<»  eomiiit'iief!  on  Tliursdiiy,  the  19th 
instant,  and  eontinnc  iVoni  day  to  Any  until  eloscd. 

IF.  Tin;  Meilinjjs  to  i)e  presided  over  by  two  ("huirnien,  one 
Protestant  and  on<'  U^niaii  Catholic. 

III.  The  business  (o  eonnnence  eaeh  iUiy  at  eleven  o'clock, 
and  to  close  at  three,  with  the  exception  of  the  (irst  day,  which 
will  close  at  four  o'clctck. 

IV.  The  Discussion  to  be  limited  to  three  points  by  each 
party,  viz : 

MR.'p6f»E. 

1st,  Infallibility ;  2d,  Purgatory ;  3d,  Transubstantiation. 
MR.  MAGUIRE. 

1st,  The  divine  right  of  private  judjj;intM»t  to  pronounce  upon 
the  aut/tcnlicitij,  inte^rilij,  and  canonicihi,  of  Scripture,  and 
to  determine  its  meaning  in  articles  of  faith. 

2d,  The  justification  of  the  Reformation. 

3d,  The  Protestant  Churches  do  not  possess  that  tinity  which 
forms  the  distinctive  mark  of  the  taie  Church  of  ('hrist. 

V.  The  points  to  be  discussed  in  the  Ibllowing  order  : 

1st  day,  -     -     -  Mr.  Pope,  1st  point. 

2d   do.  -     -     -  Mr.  Maguire,  do. 

3d   do.  -     -     -  Mr.  Pope,  2d  point. 

4th  do.  ...  Mr.  Maguire,  do. 

5th  do.  ...  Mr.  Pope,  3d  point. 

6th  do.  ...  Mr.  Maguire,  do. 

VI.  Not  more  than  one  point  to  be  spoken  to  at  a  time. 

VII.  No  new  point  to  be  spoken  to  by  either  party,  until  the 
point  under  consideration  is  fuUij  and  jlnalUj  closed. 

VIII.  The  speeches  and  replies  to  be  limited  to  half  an  hour, 
and  each  point  to  occupy  but  one  day  at  the  utmost. 

N.  B.  The  number  of  minutes  which  may  be  lost  before  the 
beginning  of  each  day's  discussion,  to  be  added  to  the 
period  of  closing  the  business  of  the  day. 

IX.  Admission  to  be  by  tickets  oidy,for  which  shall  be  charged 
the  sum  of  ,  the  surplus  of  money  so  collected,  after 
defraying  all  the  expenses  attending  the  Discussion,  to  be  handed 
over  to  the  Mendicity. 

X.  The  Meeting  to  be  open  to  the  Press,  but  a  special 
Reporter  tor  each  party  to  be  employed,  who  shall  be  responsible 


i 


i  belwcKn  the 

la,  1837. 

ly,  the   19th 

lairiiien,  oiio 

ven  o'clock, 
t  clay,  which 

nts  by  each 


tantiiUion. 


■lounce  upon 
ripture,  and 


unihi  which 
of  (yhrist. 
rtler : 


I  time. 

ty,  until  the 

I. 

lalf  an  hour, 

it  before  the 
itlded  to  the 


I  be  charged 
lected,  after 
o  be  handed 

it  a  special 
responsible 


INTRODUCTORY    STATEMENT.  m 

for  the  accuracy  of  the  rrports  that  shall  be  made  of  the  speeches, 
and  entire  business  of  the  discussion.* 

XI.  Two  door-keepers  to  be  provided,  one  Roman  Catliolic 
and  one  I'rotestant. 

XII.  No  indication  to  be  admitted  of  approbation  or  disappro- 
bation. 

XIII.  The  authorised  copy  of  the  speeches  to  bo  authenticated 
by  the  signatures  of  the  Rev.  Mr.  Pope,  and  Rev.  Mr.  Maguire. 

T.  Maguihe,  P-  -*^.  Singer, 

Richard  T.  P.  Pope,         John  Lawless. 

11. 

Further  Preliminary  Regulations  for  the  Proceedings  of  the  Meeting 
of  the  Rev.  Mr.  Pope,  and  Rev.  Mr.  Maguire,  agreed  to  by  the 
undersigned.,  on  the  part  of  the  above  Gentlemen  respectively. 

I.  No  person  whatever  to  bt;  permitted  to  address  the  mc  eting 
but  the  Rev.  Mr.  Pope,  and  Rev.  Mr.  Maguire. 

II.  No  part  of  the  audittuy  to  interfere  in  any  way  whatever 
with  the  Rev.  Gentlemen  above  named,  or  with  the  subject 
matter  of  the  discussion. 

III.  The  undersigned  to  be  at  liberty  to  explain  any  part  of 
the  preliminary  arrangements,  if  called  upon  to  do  so  from  the 
Chair. 

IV.  The  Chairmen  are  requested  to  prevent  any  manifestation 
of  approbation  or  disapprobation,  and  to  enforce  perfect  silence 
in  the  meeting. 

P.  M.  Singer, 
Dublin^  I8th  April,  1827.  John  Lawless. 

IIL 

Further  Articles  of  Agnement  entered  into  by  the  undersigned,  on 
the  part  of  Messrs.  Pope  and  Maguire. 

I.  The  parties  Jiot  to  exceed  four  speeches  each  during  any 
one  day.  Merely  calling  on  the  opposite  party  for  proofs  not 
to  bo  considered  as  a  speech. 

II.  Declining  to  speak  in  turn  by  either  party,  when  it  is  his 
rotation,  or  speaking  short  of  the  limited  period  of  half  an  hour, 
to  be  considered  as  one  of  the  four  speeches  of  the  day. 

III.  The  business  of  each  day  to  close  atler  each  party  has 
spoken,  or  had  the  opportunity  of  speaking/bt<r  times,  although 
it  sViould  not  have  reached  the  hour  of  three  o'clock ;  it  being 
hereby  again  declared  that  agreeably  to  the  regulations  of  the 
12th  instant,  should  the  discussion  reach  three  o'clock,  the 
number  of  minutes  which  may  have  elapsed  after  eleven  o'clock, 
(the  hour  fixed  for  commencing  the  discussion  on  each  day) 

*  The  Special  Reporters  appointed  on  this  occasion  were  Mr.  P.  D.  Hardt. 
and  Mr.  J.  Sheridan. 

1* 


6 


INTRODUCTORY    STATEMENT. 


I  : 


I 


!1 


n 


u. 


shall  be  added  to  the  time  allotted  to  the  last  speaker,  on  each 
day,  HO  us  to  complete  his  half  hour,  should  he  desire  to  continue 
for  thut  time,  although  such  addition  shall  exceed  three  o'clock 
by  so  uiJiny  minutes.  P.  iE.  Singer, 

20M  Jlpril,  1827.  John  Lawless. 

The  chairs  having  been  taken,  on  the  morning  of  the  Idth  of 
April  by  An?.riuAL  Omvfh,  as  the  Protestant,  and  Daniel 
0'('oNNEi.L,  Ks(i,  as  the  Koman  Catholic  Chairman,  the  latter 
briefly  observed,  '•  Thai  lie  considered  it  necessary  to  state,  that 
the  (ientlemen  uholiad  been  appointed  to  make  the;  preliminary 
arrangements  woidd  read  the  particular  rules  by  which  the 
meeting  was  to  be  governed ;  and  as  he  felt  assured  that  the 
mere  reading  of  the  rules  would  be  cpiite  sufficient  to  hiducc 
every  gentleman  to  comply  with  them,  he  would  not  make  any 
further  observations." 

The  friend  appointed  by  Mr.  Pope  having  been  then  called 
upon,  the  document  No.  2,  was  read,  as  containing  the  rules 
immediately  relating  to  the  meeting. 

The  undersigned,  in  making  the  foregoing  statement,  have 
discharged  a  duty  which  they  felt  to  be  incumbent  upon  them  ; 
and  they  have  to  express  their  gratification,  that  so  important  a 
discussion,  and  one  so  likely  to  excite  the  mind  beyond  the  exact 
limits  of  discretion,  was  conducted  with  becoming  zeal,  but  at 
the  same  time  with  good  feeling,  and  a  conduct  suited  to  the 
momentous  business  in  hand.  They  are  also  equally  gratified, 
that  the  arrangements  which  they  entered  into,  were  such  as  to 
give  satisfaction  to  the  auditory,  and  ensure  that  regularity  and 
silence  which  became  the  solemnity  of  the  occasion. 

P.  JE.  SINGER, 
JOHN  LAWLESS. 


I  certify  that  the  Report  of  the  recent  Discussion  between  Mr.  Pope  and 
myself,  as  published  by  Messrs.  Coyne,  Tims,  &  Curry,  is  alone  authentic, 
each  proof  sheet  having  received  my  signature. 
Jwie  14,  1827.  THOMAS  MAGUIRE. 

Philip  Dixon  Hardt, 
James  Sheridan. 


I  certify  that  the  Report  of  the  recent  Discussion  between  Mr.  Maguire 
and  myself,  as  published  by  Messrs.  Coyne,  Tims,  &  Curry,  ia  alone  authentic, 
•ach  proof  sheet  having  received  my  signature. 
June  14,  1827.  RICHARD  T.  P.  POPR 

James  Sheridan, 
Philip  Dixon  Hardt. 


i 


r,  on  each 
3  continue 
io  o'clock 

NCiER, 
WI.ESS. 

le  13th  of 
i  Daniel 
the  latter 
state,  that 
rchiiiinary 
pvhich  the 
l1  that  thu 
to  induce 
make  any 

len  called 
the  rules 

lent,  have 
ton  them  ; 
iportant  a 

the  exact 
ial,  but  at 
ed  to  the 

gratified, 
Mich  as  to 
larity  and 

ER, 

''ESS. 


Pope  and 
authentic, 

GUIRE. 


r.  Maguire 
e  authentic, 

,  POPE. 


CONTROVERSIAL  DISCUSSION 


First  Day.— Apiil  19,  1827. 


9     SUBJECT. — The  Infallibility  of  the  Roman  Catholic  Church. 

The  Chair  having  been  taken  by  Admiral  Oliver  and  Mr. 
O'Connell,  and  the  particular  rules,  by  which  the  discussion  waa 
to  be  governed,  read  by  ]Mr.  Singer. 

The  Rev.  Mr.  Pope  rose,  and  said — Gentlemen,  I  need 
scarcely  remark,  that  we  are  assembled  here  this  day,  f(jr  the 
discussion  of  the  most  important  subjects  which  can  possibly 
engage  the  human  mind.  We  are  not  assembled  to  debate  a 
question  relative  to  the  politics  ot"  this  passing  scene — we  have 
not  come  here  for  the  purpose  of  discussing  matters  which  con- 
cern us  merely  as  the  inhabitants  of  this  lower  world  ;  but  to 
debate  topics  of  the  most  vital  consequence  to  us  as  immortal  and 
accounfeble  beings.  Let  us  then,  in  entering  on  this  momentous 
discussion,  divest  ourselves  of  every  party  feeling,  and  c^e  to 
the  consideration  of  the  subject  before  us  with  minds  unTOssed 
and  unprejudiced.  And  here  it  may  not  be  uninteresting  to  this 
meeting  to  be  put  in  possession  of  the  circumstances  which  led 
to  the  present  discussion.  While  in  Longford,  in  November 
last,  I  received  a  letter  from  an  individual,  (whom  I  afterwards 
discovered  to  be  a  Roman  Catholic  of  no  inconsiderable  informa- 
tion) in  which  it  was  stated,  that  I  was  ciiallenged  by  a  Roman 
Catholic  Clergyman  to  meet  him  in  public,  for  the  purpose  of 
discussing  the  points  of  difference  between  the  Protestant  and 
the  Roman  Catholic  churches  ;  and  that  I  had  tlien  a  fair  oppor- 
tunity of  defending  the  principles  which  I  maintained,  and  of 
exposing  in  the  face  of  the  world,  the  errors  of  the  church  of 
Rome,  if  any  such  errors  existed.  I  considered  it  judicious  to 
wait,  until  the  challenge  should  reach  ni  ■  i  i  unauthentic  form 
In  a  day  or  two  afterwards,  I  saw  in  the  (Veekhj  Register,  of 
the  23d  November,  an  account  of  an  Aggregate  Meeting  at 
Carrick-on-Shannon,  and  which  contained  a  speech  made  by 
the  Rev.  Mr.  Maguire,  in  which  was  the  following  passage  : — 


8 


III:     INFALI.IHII.ITY    UF 


I 


It; 


"  licttlip  advociitnsof  siM^h  tisyrttem,  tl»r  WolllVs  iiiul  tho  Popes 
of  tlw  (liiy,  hriii;^  iIk;  iiiatlftr  to  iiii  issiK-,  uiitj  I  rliiillcnjro  Wolttb 
or  I'opo  to  meet,  lui^  and  aiiswiir  tlu^  (ptcslioii  of  tlm  Socinian, 
and  |ni<v<!  iVom  llic  itiinciplcH  of  priviilc  jiulj,niiriit  that  he  is 
wroiiL;;;  or  if  they  Ik;  altlo  tf)  antiwcr  tli(^  ([iichlioii  in  any  way 
but  that  in  wliicli  tlio  Catholic  chnrch  answers  il,  I  uill  inyst'li" 
bcconu!  a  lUlilieal,  and  ;;o  thronirh  tiic  coiintiyon  thf  same  mis- 
sion as  they  aro  on — but  they  will  nol,  liny  caiuiot." 

At  a  incrtin:;'  ol'  the  llihcrniun  Sociely,  which  took  place  on 
the  i'ollowni;;  Tncsday,  1  (•onnnontid  on  the  Socinian  <picstion, 
expressed  my  \villiuj.!;noss  to  meet  Mi:  INla^niirc,  anil  rcfpiestiid 
that,  if  then!  were  any  ll(»inan  Catholics  at  the  meetinjf,  thoy 
would  convey  my  answer  ti>  Air.  jMa^uire.  l''earini>',  however, 
that  my  ohservalions  nii^^ht  escape  his  notice,  and  hein^  anxious 
that  he  shoidd  not  he  ignorant  of  my  reatliness  to  meet  him,  I 
•addressed  a  letter  to  the  iCditor  of  the  Ilosrutiiiiiun  and  Leilrim 
Gazillr,  which,  alter  treating  on  the  ynhject  of  ihe  Socinian 
controversy,  concludes  thus  : — "  And  now,  Sir,  in  conclusion, 
I  hc^j;  leave  to  slate,  that  1  am  ready  to  discuss  tlie  subject  of 
this  letter,  or  the  llonian  Catholic,  controversy  generally,  with 
Mr.  IMa^niiro,  or  any  other  gentleman,  believing  that  "magna  est 
Veritas  et  prscvalehit." 

Such,  then,  gentlemen,  was  my  acceptance  of  what  I  con- 
ceived to  he  a  challenge  from  Mr.  Magnire.  Sonu;  time  after, 
a  letter  appeared  in  th(^  Wieldij  Iteginicr,  front  ]Mr.  IMaguire, 
in  which  he  ^ives  the  following  re[)!)rt  of  a  part  of  his'speech 
at  Carrick-on-Shannon: — "  I  there  observed,''  he  says,  "that  in 
ilippa^ipy  of  tongui;,  tortuosity  of  mind,  and  so[)histry  of  argu- 
ment, th(!  Hible-nien  stood  unrivalled;  but  that  were  I  to  meet 
the  arch-crusadrr  on  the  arena  of  pohnnical  disputation,  (and 
this  han»lsonie  cuniplinient  1  intended  lor  you)  1  would  conline 
him  to  a  few  solid,  t;tid)boru  oljjections,  of  which,  if  he  gave  a 
clear  logical  solulicjii,  I  myself  would  become  a  Biblical,  and 
raise  my  feeble  voice  in  the  loud,  holy,  profitable  cry."  To- 
wards the  conclusion  ol"  this  letter,  he  grounds  a  proposal  upon 
a  concession  which  I  could  never  grant,  namely,  "  That  the  ob- 
jection of  tho  Socinian  remains  unanswered  and  unanswerable, 
(the  principle  and  [)ractice  of))rivate  interpretation  alone  consid- 
ered)." His  proposal  was  as  follows  : — "Should  you  have  the 
manliness  to  make  this  necessary  admission,  which  1  must  insist 
upon  as  a  sine  qua  non,  I  shall  afford  you  ampler  canvass,  and  a 
rougher  sea,  vi/  :  of  all  the  charges  which  have  been,  and  now 
can  be  advanced  aaainst  the  doctrines  of  the  Roman  Catholic 
church,  you  shall  bo  at  liberty  to  select  whatever  three  you  deem 
most  glaring  and  untenable,  whilst  I,  in  my  turn,  shall  bring 
three  prime  charges  against  the  doctrines  of  your  church,  and 


} 

.  ; 


thfl  Popes 
me  Wolffo 
'.  Soc'iniaii, 
lluit  lie  if* 
II  any  way 
vill  myself 
same  iiiis- 


ik  place  on 
II  (juestioii, 
I  rcfpicsted 
etiii;f,  they 
i,  however, 
iiiy;  anxious 
iieel  him,  I 
7iul  Leilrim 
\v  Soeiniaii 
conclusion, 
suhject  of 
orally,  with 
"magna  est 

,hat  I  con- 
!  time  after, 
•.  Maguiie, 

his 'speech 
ys,  "  that  in 
ry  of  ar<i;u- 
s  I    to  meet 
tution,  (and 
mid  confme 
'  h(>  fvave   a 
Jihlieul,  and 
cry."     To- 
osal  upon 
That  the  ob- 
unswerable, 
one  consitl- 
ou  have  the 
I  must  insist 
nvass,  and  a 
en,  and  now 
lan  Catholic 
36  you  deem 

shall  bring 
church,  and 


t:ik  ko.man   (;.\tiu)Mc  chukcii.  H 

thus  wo  shall  br'  both  itlaiiitilf  and  (leteiidant  reciprocally."  In 
my  next  letter  to  i\lr.  Ma;!,uirc,  1  obscr\(;(l,  "  It  is  appaniit  from 
your  own  report,  that  you  either  did  not  chalkii;^'e  mo,  or  that 
you  have  retracted  the  challeniir  ;  tin;  expression  '  were  I  to 
meet  the  arch-crusader,' conv(yiii,i,Miiost  undoubtedly  a  very-dif- 
ferent iii(!aiiiii!j;  I'rom  that  coutainiMl  in  th(!  words,  '  I  challen^io 
Wcdlle  or  Tope  to  meet  me,'  ascribed  tt)  you  in  the  Ji(\<(islcr. 
I  here  distinctly  call  upon  yttu  either  puldicly  tocoiilfss  that  you 
did  not  cliallcn;:,!!  me,  or  to  nmet  me  for  public,  discussion,  'Ulrinn 
horuiii  mavis  accipe.'  I  write  stron«,dy,  but  not  in  the  spirit 
of  polemical  bravado."  I  shall  now  read  to  you  the  concluding 
|)ara<^raph  of  Mr.  Ala<;uire's  last  letter;  "I  do  declare,  dis- 
tinctly, that  I  never  did  invite  you  to  a  viva  voce  disputation  ;  - 
and  I  as  distinctly  declare,  that  I  now  accept  your  challenge, 
and  will  meet  you  at  lli(!  llotunda,  in  Dublin."  lie  says,  ho 
never  did  challeii^M!  me — you,  «>;entlemen,  will  ju(l<>e,  whether  I 
had  not  reason  to  consider  his  sptjcch  reported  in  the  U/;<^islcr, 
ascoiitainiiiff  a  challen;j:(f.  I  a^ain  wrote  to  Mr.  Maguire,  and 
the  result  of  that  (correspondence  has  been,  that  after  an  amica- 
blo  arrangement  of  preliminaries,  we  are  met  here  this  day  to 
discuss  the  various  suljjects  which  have  been  agreed  u|>on  ;  and 
I  most  williuiily  bear  testmiony  to  the  good  feeling  whi(;h  has 
been  evinced  by  my  reverend  opponent  and  his  friend. 

Permit  me  to  say,  gtmtlemen,  that  we  slutuld  hail  the  appear- 
ance of  Mr.  Magiiire  amongst  us  this  day,  Jis  exhibiting  u 
noble  display  of  iudepeiideiit  leelingand  jiidgmeiit.  1  say,  it  is  a 
noble  display  of  independent  feeling — it  is  nuinly  and  bold  in 
JMr.  Maguire  to  appear  here;  to  advocate  his  priiu-iples  ;  espe- 
cially as  it  is  well  known  that  the  Uoman  Catholic  Primate  of 
Indand  has  publicly  expressed  his  disapprobation  of  such  a 
|)roC(H;diiig.  I  say,  IIk'H,  it  is  manly  and  l)old  in  him,  circum- 
stanced as  he  is,  thus  to  co;iie  lurward  and  claim  his  privilege,  us 
an  intelle(aual  and  ratioiial  being,  of  thinking  and  acting  for 
himselt'.  The  present  meeting  is  certainly  one  of  a  very  peculiar 
charactt!!',  and  will  (loiil>tless  be  regard<'d  as  a  memorable  event 
in  the  iiistoiy  of  this  country.  \Vc  have  oa  the  one  hand  Dr. 
(Jurtis,  the  Titular  Primate,  expressing  his  disapprobation  of  the 
proceedings ;  but,  on  the  other  hand,  has  the  Jloiiiun  Cath(»lic 
Archhisliop  of  Dublin  iiilerlered  to  prevent  Mr.  31aguire  from 
attending  here  this  day  .'  or  has  the  Uoman  Catholi<j  JJishop  of 
Mr.  Maguire's  diocess  (Kilmore)  taken  any  notice  whatever  of 
the  extraordinary  circumstance  of  one  of  tlie  Clergy  disobey- 
ing the  wislies  of  the  Titular  Primate  i  (jrentlemeii,  it  a[)pears, 
that  neithinthe  Roman  Catholic  Archbishop  of  Dublin,  nor  the 
llotnun  Catholic  iiisliop  of  Kilinore,  has  interposed  their 
authority  in  the  business.   And  I  do  say,  that  by  their  silence  on 


10 


THE    INFALLIBILITY    OP 


ill 


the  subject  they  have  given  an  indirect  sanction  to  the  proceed- 
ing ;  for  they  possess  the  power  of  pr  venting  Mr.  Maguire 
from  attending,  and  that  power  they  have  not  exercised.  I 
beheve,  I  an)  right,  in  stating  that  there  are  some  Roman  Catho- 
Hc  Clergymen  here  this  day.  I  hail  their  presence  amongst  us 
with  grout  satisfaction,  as,  in  my  mind,  by  their  attendance,  they 
also  give  their  sanction  to  the  proceedings.  With  respect  to 
the  preliminaries,  I  have  one  observation  to  make — it  regards 
myself — it  is  thought  by  some,  that  I  possess  a  talent  for 
declamatory  speaking.  Supposing  this  to  be  the  case,  I  am  by 
the  arrangements  which  have  been  entered  into,  relative  to  the 
mode  in  which  the  discussion  is  to  be  conducted,  precluded  from 
availing  myself  of  any  advantage  which  this  talent,  if  I  possess 
it,  might  give  me — as  it  has  been  agreed  upon  that  neither  my 
reverend  opponent  nor  myself  shall  be  allowed  to  address  the 
meeting  for  longer  than  half  an  hour  at  a  time — my  soarings 
must  be  contracted — my  pinions  must  be  fettered  down.  It  is 
not  by  flights  of  lancy  or  poetical  allusions  that  this  meeting  is 
to  be  swayed — argument  is  tiio  only  weapon  that  can  be  wielded 
here  this  day.  We  must  be  governed  by  the  only  unerring 
standard, — the  word  of  God.  One  word  to  the  gentlemen  of 
the  public  Press — all  I  ask  is  justice — justice  alike  to  each  of 
us — let  our  principles  and  opinions  go  fairly  before  the  world- 
let  the  world  scrutinize  and  examine  them,  and  then  give  its 
verdict — I  shall  not  at  present  occupy  more  of  your  time. 

Mr.  Maguire  rose,  and  spoke  to  the  following  effect : — Gen- 
tlemen— As  my  friend,  Mr.  Pope,  has  entered  into  a  very  long 
narrative,  touching  the  circumstances  that  have  led  to  the  pre- 
sent discussion,  it  will  not  be  considered  egotism  in  me,  if  1  give 
you  a  brief  sketch  of  tliem,  as  far  as  they  regard  myself.  I 
happened,  last  November,  to  come  to  the  town  of  Carrick-on- 
Shannon,  on  private  business  of  importance,  and  I  solemnly 
assure  you,  that  I  was  not  aware,  until  I  arrived  in  Carrick,  that  a 
meeting  of  the  Catholics  of  Leitrim  was  about  to  be  held  there. 
I  was  pressed  by  a  few  particular  friends  to  remain  for  the  meet- 
ing which  was  fixed  for  the  next  day  ;  and  on  attending  at  the 
meeting,  a  resolution  on  the  subject  of  education  was  put  into 
my  hands  to  move.  In  doing  so,  I  prefaced  it  with  a  few 
observations,  and  I  distinctly  recollect  saying,  that  my  great 
objection  to  the  disputations  upon  the  indiscriminate  circulation  of 
the  Scriptures  was,  that  they  all  ended  in  a  wordy  war,  and  mis- 
erable speechifying.  I  objected  to  that  course,  and  I  said,  that 
on  the  contrary,  solid  argument,  logical  deduction,  and  close 
fighting  should  be  adopted.  I  went  on  to  say,  that  such  was  the 
course  I  was  determined  to  piusue  ;  and  tliat  were  I  (you  will 


.0 


THE    ROMAN    CATHOLIC    CHURCH. 


U 


!  proceed- 
Maguire 
rcised.  I 
lan  Catho- 
(longst  us 
nee,  they 
respect  to 
it  regards 
talent  for 
e,  I  am  by 
tive  to  the 
uded  from 
"I  possess 
leither  my 
Idress  the 
^  soarings 
vn.  It  is 
meeting  is 
)e  wielded 
r  unerring 
itlemen  of 
to  each  of 
le  world — 
en  give  its 
time. 

;t : — Gen- 
very  long 
;o  the  pre- 
e,  if  1  give 
myself.  I 
Jarrick-on- 
I  solemnly 
rick,  that  a 
tield  there, 
r  the  meet- 
ding  at  the 
as  put  into 
with  a  few 
my  great 
culation  of 
r,  and  mis- 
[  said,  that 
and  close 
ich  was  the 
I  (you  will 


observe  that  my  exprossioii  was  an  hypothetical  one)  to  meet  the 
arch-crusader  himself,  in  the  arena  of  polenucal  disputation,  in- 
stead of  suffering  him  to  indulge  in  flights  of  fancy,  which  would 
only  obscure,  or  in  strains  of  eloquence  that  would  only  confuse, 
I  would  coniine  him  to  a  few  solid  objections,  such  as  that 
respecting  the  Socinian,  which,  if  he  would  satisfactorily  solve  to 
me,  I  would  myself  consent  to  become  a  Biblical.  You  will 
observe  that  my  expression  was  put  hypothetically.  I  did  not 
say  that  I  would  meet  him,  b'Uthat  were  I  to  meet  him,  I  would 
avoid  the  flights  of  lancy  and  speechifying,  and  confine  him  to 
a  few  solid  objections.  :\.  report  of  the  observations  which  I 
made  at  this  meeting  appeared  in  the  Weekly  Register,  and 
I  was  there  made  to  say  thct  !  was  ready  to  meet  the  Popes, 
&c,  &c.  I  can  assure  this  -nssembly,  that  no  such  expression 
as  that  fell  from  me  on  that  occasion.  A  newspaper  controversy, 
the  necessary  consequence  of  a  misrepresentation  on  the 
part  of  Mr.  I'ope,  ensued.  Mr.  Pope  addressed  a  long  letter 
to  me,  through  the  columns  of  the  Evening  Mail.  In  that 
letter  he  attempted  to  solve  tho  objection  with  regard  to  the 
Socinian.  I  replied,  to  show  that  he  had  not  solved  that  question ; 
and  I  trust,  before  this  polemical  conflict  is  over,  to  prove  to  you 
that  he  has  not  solved  it,  and  that  he  never  will.  VVith  regard 
to  what  he  has  said  about  the  Roman  Catholic  Primate  of  Ire- 
land, it  would  have  been  more  dignified  in  Mr.  Pope  to  be  silent 
on  that  point. — I  avoided  hearing  or  seeing  any  thing  from  my 
own  Bishop,  Dr.  O'Reilly.  Since  I  came  to  Dublin,  I  have 
not  received  any  communication  from  him,  verbal  or  written. — 
If  I  have  thus  come  forward  in  this  public  place,  and  on  this 
solemn  occasion,  I  have  not  done  so  until  I  have  been  repeatedly 
challenged  to  the  conflict.  A  number  of  persons  were  hired,  I 
know  not  by  whom,  and  sent  round  my  parish  with  green  bags 
containing  copies  of  the  challenge,  which  they  circulated  most 
industriously  in  every  possible  direction.  The  challenge  was 
put  into  every  cabin,  it  was  posted  upon  every  wall  in  the  county. 
I  state  these  circumstances  to  you,  as  they  will  form  with 
you  some  excuse  for  the  appearance  here  this  day  of  a  man  who 
has  lived  amidst  the  bogs  of  Leitrim — a  man  who  has  been  the 
inhabitant  of  the  mountains,  and  who  never  before  addressed  an 
enlightened  audience  like  the  present.  It  must  appear  to  you 
from  this  relation  of  facts,  that  it  was  no  overweening  desire  of 
notoriety  that  pressed  me  forward.  Over  mo  Dr.  Curtis  and 
Dr.  Murray  exercise  no  direct  control ;  and  I  trust  that,  in  hold- 
ing a  conversation  in  this  public  room,  I  do  not  involve  myself 
in  a  breach  of  clerical  jurisdiction.  I  am  v.ell  aware  that  the 
Roman  Catholic  Bishops  of  Ireland  never  will  recognize  the 
principle  of  public  discussions  upon  matters  of  religion  in  this 


18 


THE    INFALLIBILITY    OF 


country — distmbed  as  it  is  by  moral,  polemical,  and  political  dif- 
ferences and  conflicts.  I  disclaim,  I  deny,  with  uplifted  arms« 
any  thing  like  an  indirect  sanction  of  these  proceedings  on  the 
part  of  the  Catholic  Prelates  us  mentioned  by  Mr.  Pope.  I  stand 
forward  here,  of  myself,  to  defend  my  religious  principles,  which 
have  grown  with  uiy  growth,  and  for  the  assertion  of  which  I 
am  ready,  if  called  upon,  to  lay  down  my  life.  These  princi- 
ples I  am  determined  to  maintain,  unless  indeed  Mr.  Pope  shall 
convince  me  that  I  am  in  error.  If  I  be  convinced  that  I  am 
in  error,  I  am  ready  to  change  my  religious  opinions,  and  to 
adopt  whatever  creed  reason  might  in  that  case  point  out  as  pre- 
ferable to  my  own.  Having  stated  so  much  with  respect  to  the 
challenge,  I  have  a  few  words  to  say  wilh  respect  to  Dr.  Cur- 
tis. It  may  not  be  inappropriate  here  to  remark,  that  though  1 
am  independent  of  the  control  of  Dr.  Curtis,  the  Roman  Catholic 
Primate  of  all  Ireland,  I  am  ready  to  listen  to  any  advice 
emanating  from  him,  with  respect  and  dutiful  attention.  I  am 
well  aware  that  obedience  is  one  of  the  great  and  principal  duties 
of  the  Christian — I  know,  as  the  Apostle  has  it,  that  he  who 
refuses  to  obey  the  authorities  set  over  him  by  Divine  Provi- 
dence resisteth  the  ordinances  of  God,  and  procureth  to  himself 
damnation.  I  would  not,  therefore,  disobey  my  superiors,  as,  in 
doing  so,  I  would  be  guilty  of  a  violation  of  moral  principle.  It 
may  not  be  out  of  place  for  me  to  mention  to  you  the  personal 
disadvantages  under  which  I  labor  on  the  present  occasion.  Mr. 
Pope  is  an  old  practitioner  in  the  business  of  disputation.  He 
has  become,  by  habit,  eloquent  on  the  subject,  and  he  has  a  fatal 
facility  of  expressing  himself,  sufficient  to  make  any  cause  in 
his  hands  appear  plausible.  His  systc  i  has  all  the  charms  of 
novelty  to  recommend  it — and  fashion,  \'.e  all  know,  is  a  formid- 
able temptation.  He  has  arrayed  in  his  favor  worldly  power 
and  influence.  He  has,  besides,  all  the  saints  and  sinners  of 
modern  tinjes,  whose  pride  and  self-interest  will  secure  him 
attentive  ears.  He  knows  how  to  estimate  the  value  of  such 
influence.  I  do  not  mean  to  say  that  it  has  any  weight  with  him 
in  the  assertion  of  his  religious  principles.  1  solemnly  declaim; 
that  I  give  him  credit  for  sincerity.  Hut  I  have  one  complaint, 
and  a  serious  ope,  to  make  against  him.  He  has  left  me  litllu 
or  no  ground  for  attack.  I  could  not  obtain  from  Mr.  Popt , 
without  difficulty,  a  profession  of  his  creed.  When  called  upoa 
to  define  his  faith,  he  has  called  himself  a  Protestant.  Mr.  Pope 
protests  against  the  church  of  England — so  do  I.  He  protests 
against  the  church  of  Scotland — so  do  I.  Against  the  church 
in  Germany — so  do  I.  Against  the  Greek  church — so  do  I. 
Mr.  Pope,  in  fact  protests  against  every  church,  but,  in  a  more 
especial  and  particular  manner,  does  he  protect  against  the 


m 


THK    ROMAN    CATHOLIC    CHURCH. 


13 


d 


ical  dif- 
arms, 
on  the 
I  stand 
,  which 
hich  I 
princi- 
)e  shall 
at  I  am 
and  to 


"errors"  of  Popery  ;  and  if  any  errors  do  exist  in  Popery,  I  am 
ready  to  protest  as  strongly  against  them  as  Air.  Pope.  So  far 
I  am  equally  a  Protestant  with  Mr.  Pope,  and  my  Protestantism 
goes  as  far  as  his,  consisting,  as  it  does,  in  a  simple  negation  of 
Popery,  if  it  be  understood  in  the  sense  in  which  Mr.  Pope 
would  exhibit  it.  On  the  other  hand,  Mr.  Pope  has  the  whole 
range  of  Roman  Catholicism,  whence  to  select  three  favorite 
charges  against  my  known  and  established  principles.  Where 
are  the  points  which  I  am  to  select  against  him  ?  In  the  confes- 
sion of  faith  which  he  made  to  me,  he  admitted  the  doctrines  of 
the  Trinity,  the  Incarnation  and  Justification,  by  Faith  only. 
Now  there  is  not  one  of  those  principles  which  I  do  not  admit, 
except  the  word  "only."  So  far  it  is  difficult  for  me  to  select 
three  principal  charges  against  him.  It  is  true  that  Mr.  Pope 
has  volunteered  to  defend  two  points  which  he  does  not  entirely 
and  undoubtedly  believe,  but  which  he  has  the  kindness  to  sup- 
port against  me.  I  have  a  few  preliminary  observations  to  offer 
to  you  regarding  the  scriptural  proofs  of  the  existence  of  an 
infallible  church.  Mr.  Pope  is  not  the  advocate  of  any  church. 
I  avow  myself  the  child  and  champion  of  an  infallible  church. 
It  remains  for  you  to  see  whether  the  motives  of  credibility 
which  attach  me  to  that  church  are  defensible — it  remains  for 
you  to  judge  whether  the  doctrine,  that  Christ  -established  a 
U  church  upon  earth,  and  endowed  it  with  infallibility,  be  grounded 

^^  upon  scripture — be  consistent  with  the  primitive  faith  of  Chris- 

tianity— be  agreeable  to  common  reason  and  common  sense.  It 
is  easy  to  perceive,  that  he  who  denies  the  necessity  of  bending 
to  a  spiritual  authority,  is  establishijig  a  principle  latitudinarian 
and  revolutionary  in  the  strictest  sense  of  the  words.  If  there 
exist  no  spiritual  authority  upon  earth,  to  which  man  is  to  yield 
obedience,  I  assert  that  every  act  of  rebellion  against  the  church 
and  against  the  state  is  the  admitted  and  unqualified  right  of 
every  individual.  If  the  principle  of  private  judgment  be  founded 
upon  the  law  of  nature,  or  upon  the  j)o.sitive  law  of  God, 
there  can  be  no  limitation  of  the  right.  The  law  has  made  no 
exception,  consequently  every  individual  has  a  right  (and  there 
is  no  exception,  either  in  religious  or  political  matters)  to  set  up 
his  private  judgment  again.st  the  laws  of  the  church  and  of  the 
community.  It  was  such  principles  that  caused  ('.  revolution 
in  England,  and  brought  a  king  to  the  block.  To  Muiilar  prin- 
ciples we  are  to  attribute  the  bloody  scenes  of  the  desolating 
revolution  in  France.  Such  principles  have  involved  Germany 
in  the  darkest  Atheism.  1  nold  in  my  hand  the  work  of  the 
Rev.  Mr.  Hose,  dedicated  to  the  Bishop  of  Chester,  in  which 
he  laments  the  state  of  the  churches  in  Germany,  with  the 
pathos  of  a  Jeremy — he  describes  them  as  plunged  in  the  darkest 

2 


14 


THE    INFALLIBILITY    OF 


Atheism.  Every  thing  in  the  scripture  is  o.xplained  away  there, 
and  the  tost  of  natural  philosophy  is  absurdly  upphed  to  the  mira- 
cles of  our  Redeftiner.  If  the  principle  of  private  judgment  be 
once  recognized,  then  had  the  heretics  of  former  days,  Arius, 
Cerinthus,  Maniclieus,  &c,  as  good  a  right  to  the  exercise  of 
private  judgment  as  Mr.  Pope,  or  any  gentleman  of  the  19th 
century.  If  those  heretics  hud  a  right  to  exercise  it,  upon  what 
principle  did  the  Catholic  church  condemn  them — cut  them  off 
as  rotten  members,  and  treat  lem,  as  Christ  said  those  shall  be 
treated  who  would  not  hear  the  church,  as  heathens  and  pub- 
licans, and  reprobates  upon  the  earth?  Mr.  Pope,  I  suppose, 
recognizes  the  first  four  councils,  and  the  Athanasian  creed — he 
must  then  admit  that  the  chm-ch  had  a  right  to  condemn  Arius, 
Eutyches,  and  Manicheus,  and  every  other  heretic  and  heresy 
that  appeared  for  the  first  four  centuries  of  the  Christian  sera. 
If  he  acknowledged  the  power  in  the  church  to  condemn  heresy 
in  the  first  century,  why  not  acknowledge  it  now  l  Gentlemen, 
I  am  about  to  enter  upon  my  proofs  of  the  authority  of  the  Catho- 
lic church.  Mr.  Pope's  rules  of  faith  will  be  amply  discussed 
hereafter,  but  now  you  are  about  to  hear,  what,  to  some  of  you 
may  appear  the  antiquated  doctrine  of  church  authority,  which 
has  been  discarded  by  modern  Reformers  for  the  last  300  years. 

Mr.  Pope. — I  beg  to  call  upon  Mr.  Maguire  for  proofs  of 
the  Infallibility  of  the  Church  of  Rome. 

Mr.  Maguire. — I  shall  make  a  few  preliminary  observations 
before  I  directly  enter  upon  the  subject.  If  tl.e  unlimited  right 
of  private  judgment  be  recognised,  then  will  a  seven-fold  shield 
be  thrown  over  every  error,  however  impure — every  heresy, 
however  damnable — every  folly,  however  ridiculous.  It  will  be 
the  origin  of  every  species  of  madness,  violence,  and  fanati- 
cism. What  will  each  of  the  heretics  say  'I  "  I  exercise  my 
judgment  conscientiously  and  to  the  best  of  my  ability — I  have 
prayed  to  God  that  he  niight  enlighten  me  with  his  grace.  I 
have  taken  every  means  in  my  power  to  arrive  at  the  truth,  and 
my  decided  conviction  now  is  that  Christ  is  not  the  Son  of 
God."  Thus  would  Ariauism,  that  heresy  which  distracted  the 
church  of  Christ,  and  which,  if  the  protecting  influence  of  the 
Almighty  had  not  been  ext.ended  to  his  church,  would  have 
eradicated  every  Christian  principle,  and  sapped  the  foundation 
of  that  heavenly  and  noble  edifice,  become  justiliable.  How 
could  Mr.  Pope  blame  the  Arian  ?  Mr.  Pope  would  appeal  to 
the  scriptures — but  in  vain  he  would  appeal  to  the  scriptures 
against  the  obstinate  Arian  or  Socinian.  They  would  in  reply 
appeal  to  their  conscience — they  will  say  that  they  have  read 


THE  ROMAN  CATHOLIC  CHURCH. 


15 


in 


vny  there, 
the  mira- 
i^ment  be 
'a,  Arius, 
ercise  of 
the  19th 
3on  what 
them  off 
shall  be 
and  pub- 
suppose, 
eed — he 
Alius, 
id  heresy 
tian  ara. 
in  heresy 
mtlemen, 
le  Catho- 
liscussed 
e  of  you    . 
ty,  which 
00  years. 

►roofs  of 


ervations 
ited  right 
Id  shield 

heresy, 
[t  will  be 
i  fanati- 
rcise  my 
—I  have 
race.  I 
uth,  and 

Son  of 
cted  the 
D  of  the 
Id  have 
indation 
How 
)peal  to 
riptures 
in  reply 
'e  read 


I 


i 


the  scriptures,  and  that  they  have  as  good  a  right  to  interpret 
their  meaning  as  Mr.  Pope.  Can  Mr.  Pope,  who  recognizes 
the  principio  of  gospel  liberty,  bliimc  them  for  their  conduct  ? 
Will  he,  ill  this  regnrd,  violate  that  principle  which  is  the  boast 
of  the  Reformation?  Who  is  to  judge  between  Mr.  Pope  and 
the  Socinian  or  Arian  1  God  alone  can  be  their  judge,  and 
that  not  till  the  soul  is  separated  from  the  body.  Mi.  Pope  has 
called  upon  me  for  proofs  of  the  infallibility  of  the  church  of 
Rome.  I  beseech  you,  gentlemen,  tor  the  ti^nder  mercies  of 
God,  as  far  as  in  you  lies,  to  divest  yourselves  of  every  feeUng, 
of  every  prejudice,  of  every  prepossession  in  favor  of  your  own 
opinions  that  have  been  dear  to  you,  and  to  weigh  in  the  honest 
balance  of  sincerity  the  principles  which  I  shall  lay  down,  and 
which  I  shall  invariably  found  upon  texts  of  scripture,  and  upon 
the  authority  established  in  the  church  for  the  first  five  ages  of 
Christianity.  I  assure  you  I  do  hope,  with  the  blessing  of 
heaven,  and  by  the  influence  of  the  Holy  Ghost,  to  maUe  some 
converts.  1  am  serious,  believe  me.  Protestants  are  not  in 
the  habit  of  examining  the  Roman  Catholic  religion.  The  very 
name  of  Popery  is  sufficient  to  frighten  them — the  basilisk  does 
not  appear  half  so  dangerous  in  their  eyes  as  Popery.  And  for 
my  part  I  should  not  wonder  at  their  thinking  so,  if  Popery 
really  were  what  they  have  been  taught  to  believe  it  is.  It  is 
incumbent  on  you  then  to  commence  an  examination  of  the 
tenets  of  the  Roman  Catholic  religion.  The  first  text  to  which 
1  shall  refer  you,  is  taken  from  Isaiah,  lix,  21.  It  is  admitted 
by  Protestants,  that  the  inspired  writer  in  this  passage  spoke  of 
the  church  that  was  to  come. 

"  Tliis  is  my  covenant  with  tlicrn,  saith  the  Lord ;  my  spirit  that  is  in  thee, 
and  my  words  that  I  have  put  into  thy  mo\ith,  shall  not  depart  out  of  thy 
month,  nor  out  of  the  mouth  of  thy  sued,  nor  out  of  the  mouth  of  thy  seed's 
seed,  saith  the  Lord,  from  hencefoith  and  forever." 

But  I  need  not  dwell  at  length  upon  this  text,  as  I  am  fur- 
nished with  several  strong  and  conclusive  texts  in  the  New 
Testruuent. 


his 

so 


"  As  the  Father  has  sent  me,  I  also  send  you,"  says  the  Lord,  addressing 
3  Apostles.  Again — "All  ])ower  is  given  to  ine  in  heaven  and  in  earth ; 
I  ye,  therefore,  and  teach  all  nations,  biiptizini:  in  the  name  of  the  Father, 
and  of  llie  Son,  and  of  the  Holy  llhost.  Teaching  them  to  observe  all 
thin'^s  whatsoi:ver  I  Inivo  commanded  you  :  and  lo  !  I  am  with  you  all  daya 
even  to  tlie  eonsunnnation  of  the  world." — Mallhew,  xxviii,  IS,  li),  20. 

Christ  here  declares,  that  the  same  power  given  to  him  by 
the  Father  he  comiiinnicatcs  to  his  Apostles  without  limitation, 
moral  or  ptu'sonal.  ft  i.^  a  maxim  in  ethics,  Ubi  lex  non  dis- 
tingitil,  ncc  nos  dislinguere  debcmus.  The  Father  conferred 
upon  Christ  infallibility,  and  h<  ";'  he  directly  communicates  all 
liis  power  to  the  Apostles.     Perhaps  it  will  be  said,  that  it 


16 


THE     INFALLIBILITY    OP 


rested  there,  and  was  to  cease  with  the  lives  of  the  Apostlt'S. 
Christ  declares  the  contrary,  for  he  a(  ds, 

"Lo!  1  am  witli  you  all  daji',  even  to  the  consummation  of  the  world." 

Were  the  Apostles  to  live  for  ever,  or  rather  was  not  this 
power  to  be  communicated  to  their  representatives  on  earth* 
in  whose  persons  they  would  morally  live  for  ever?  St.  Paul 
writing  to  Timothy  says, 

"  The  church  of  the  living  God,  is  the  pillar  and  the  ground  of  truth." — 
iii.  15. 

Again,  our  Saviour  says, 

"  He  that  heareth  you,  hcareth  me,  and  he  that  despiseth  you,  despiseth 
me,  and  he  that  despiseth  me,  despiseth  Him  that  sent  me." — Luke  x,  16. 

Also  St.  John,  iv,  6. 

"  He  that  knoweth  God,  liearcth  us,  he  that  is  not  of  God,  heareth  us  not, 
by  this  we  know  the  spirit  of  truth,  and  the  spirit  of  error." 

Therefore,  those  who  did  not  hear  the  Apostles  preaching  and 
instructing,  were  branded  with  the  mark  of  the  spirit  of  error 
In  Mark,  xvi,  15,  16,  we  read, 

"He  saith  unto  them.  Go  ye  into  the  whole  world,  and  preach  the  gospel 
to  every  crraf  ure.  He  that  believeth  and  is  baptized,  shall  be  saved  ;  but  he 
that  believeth  not,  shall  be  condenuied." 

Is  there,  I  would  ask,  any  thing  like  a  commandment  here  to 
give  the  scriptures  to  every  man,  woman,  and  child,  and  let 
them  interpret  them  as  they  might  please? — No. — But  if  "he 
will  not  hear  the  church,  let  him  be  to  thee  as  the  heathen  and 
the  publican." 

1  ask  you,  in  the  sincerity  of  your  hearts,  do  you  think  that 
Christ  would  thus  bind  mankind  in  obedience  to  an  authority, 
which  could  lead  them  into  damnable  error?  Our  Lord  says 
emphatically,  and  without  limitation  or  exception,  "  he  that 
will  not  hear  the  church,  let  him  be  to  thee  as  the  heathen  and 
the  publican." 

This,  no  doubt,  will  appear  a  novel  doctrine  to  many  of  my 
hearers,  who  have  been  taught  to  recognize  no  authority  in  any 
church,  and  who  have  long  w-orshipped  the  idol  of  private 
judgment.     Again  we  read  in  Hebrews,  xiii,  17, 

"Obey  your  Prelates,  for  they  watch  as  being  to  render  an  account  of 
your  souls." 

I  am  at  a  loss  to  discover  how  the  Prelates  would  be  obliged 
to  render  an  account  of  our  souls  if  it  be  not  our  duty  to  obey 
them ;  but  if,  on  the  contrary,  we  may  read  the  scriptures  and 
interpret  them  at  our  own  ris:.,  must  it  follow  in  that  case,  as  a 
necessary  consequence,  that  tl;e  Bishops,  to  whom  we  acknow- 


M 


\G  Apostles. 


the  world." 

as  not  this 
s  on  earth, 
?     St.  Paul 


i  of  truth."— 


ou,  dcspiseth 
ttke  X,  16. 


areth  us  not, 

%cktnff  and 
it  of  error 

;h  the  gospel 
vcdj  but  he 

■nt  here  to 
d,  and  let 
lut  if  «  he 
athen  and 

hink  that 
authority, 
^ord  says 
"he  that 
ithen  and 

ly  of  rny 
ty  in  any 
f  private 


ccount  of 

obh'ged 

to  obey 

res  and 

^e,  as  a 

icknow- 


THE    ROMAN    CATHOLIC    CHURCH. 


17 


i 


i 


ledge  no  obedience,  shall  be  accountable  for  the  salvation  oi 
our  souls  ? 
"  Oh !  Israel,  Israel,  destruction  is  thy  own— thy  help  is  onfy  in  nie." 

How  can  the  Bishops  be  accountable  for  our  souls,  if  we  do 
not  make  them  our  spiritual  guides?  I  could  quote  twenty 
additional  passages  from  scriptiire  in  support  of  the  doctrine 
which  I  advocate,  as — 

•'  Ye  are  the  li^ht  of  the  world" — "  yc  are  the  salt  of  the  earth" — "  what- 
Boever  ye  shall  bind  on  earth  shall  be  hound  in  heaven,"  &c. 

I  ask  you,  in  the  unaffected  sincerity  of  a  Christian  heart,  if 
Christ  did  not  intend  to  bind  mmkind  in  obedience  to  his 
Church,  is  it  not  astonishing  that  he  should  have  put  forward  in 
so  many  and  such  clear  texts  of  scripture,  the  authority  of  that 
church?  I  challenge  Mr.  Pope  to  show  me  a  single  dogma  in 
the  Christian  dispensation  more  clearly  revealed  in  scripture. 
1  affirm  that  he  co\dd  not  prove  the  divinity  of  Christ  upon  texts 
so  clear — that  cardinal  dogma  of  Christianity  is  not  established 
upon  texts  so  plain,  so  natural,  and  so  obvious.  The  Homilies 
of  the  church  of  ]*^ngland  tell  us  that  for  upwards  of  800  years, 
"  all  Christendom  was  involved  in  danmable  idolatry  and 
error."  Could  Christ  himself  leave  hundreds  of  millions  of 
men  for  900  years  in  error?  I  ask — would  he  lead  us  into  the 
belief  of  an  infallible  church,  po:ssessing  not  iulallibility  ?  Hav- 
ing said  so  much  upon  the  sul)ject  of  inf!illibilily,  let  me  now 
give  you  the  belief  of  the  first  ages  of  the  church  which  are 
admitted  by  all  Protestants,  and  even  by  Luther  himself  to  have 
taught  the  truth,  and  to  have  been  pure  in  doc'trino.  The 
quotations  which  I  shall  here  make  from  the  Holy  Fathers  will 
go  before  the  learned  world — I  will  tell  the  page  and  the  book 
in  which  they  will  be  found — I  have  myself,  in  seven  instances, 
consulted  the  originals,  and  finding  them  so  coneft,  I  can 
vouch  for  the  accuracy  of  the  other  quotations.  The  first 
authority  which  I  shall  (juote  is  Irenajus,  a  fatlier  of  the  Latin 
church,  who  lived  in  the  second  century.  He  was  by  birth  a 
Greek,  and  his  work  in  the  original  is  lost,  but  a  Latin  transla- 
tion has  been  preserved. 

"Things  being  made  thus  pl.iin  (ho  is  uUiidinii  to  Ihr  dciivalion  of  doc- 
trine from  tho  A|)oh1:Ii's,)  it  i:*  nol  fro, a  ollu'vs  lliat  triil!i  is  to  bu  souijht, 
which  is  easily  Icarnud  froni  the  Church,  (or  in  tlio  \V(j.-(l.'^  of  l\vi  orij^iniil — 
(juam  facile  e.it  ah  ecclesiA  sumere.)  For  to  this  clnnoh  (li>'  continues)  as 
into  a  rich  repository,  the  Apostles  committed  whatever  is  divine  triilh  ;  that 
each  one,  if  so  inclined,  niii^ht  tlieneu  draw  the  d:iiik  of  life.  This  is  Ike 
tocnjoflifo;  all  other  teachers  must  be  slinnned  as  t'licrrs  an:!  robbtrs.  For 
what?  Should  there  be  any  dispute  on  a  point  of  small  moment,  must  not 
recourse  bo  had  to  the  most  ancient  ciimclies,  wliere  tlic  Apostles  resided, 
and  from  them  collect  the  truth?" — Jl,lv.  Heres.  lib.  hi  cap,  iv,  pn'^e  205. 
Ed.  Oxonii.  1702. 

2* 


18 


TtIK    INFALLIBILITV     OF 


And  again.  "It  is  ii  »lufy  to  uliiy  tlu!  i'nf.v/s  of  llio  church — lis  qui  in 
ecelrsia  sunt  Prenbylcri,  obeiliif  vporlrt — \\\m  hold  llii'ir  siirciwsioii  IVoni  tlio 
Apostle.x,  and  wiio  witli  tluit  siirccs.sion,  rcitivcd  aj^iotahly  to  (lie  will  ol'  tlio 
Father,  iho  sure  pledge  ot' truth,  (I'hurisiiiiu  ririlitlis  ctrluin;)  hut  as  to  tlioso 
who  hi'lony  not  to  that  Iciidiui;  sucees.siou  tluy  may  he  united,  Ihey  should 
bu  suspeeted,  either  us  heretics  or  sehisniatii'ti,  proudly  extoiliui;:  and  pleasing 
themselves,  or  as  hypoeiites,  actuated  i>y  vani  ;:lory  or  the  love  of  lucre. 
But  they  who  inipu;:u  the  truth,  and  exeito  others  to  vpiwse  the  church  of 
God,  their  fate  is  witii  Dathan  and  Ahirou;  while  sehisiiialies  who  violate 
the  chnrck  ioi(7i/--(/i(t  sciiulidit  ft  ntpnranl  unitatcm  eccUsun — e.\puricnco  tlio 
punishment  whith  li.  1  on  Kinji;  Jerohoani." 

My  next  iiiithority  is  St.  Clement,  of  Aleximdiia,  Lib.  slro- 
malnm,  Itook  vii,  |)ii<i('  883,  Oxlunl  oclitioii.  He  wiis  a  (irtek 
Father,  and  Master  of  the  School  of  Alexandria,  lie  lived  in 
the  second  centiuy. 

"  Those  who  seek  may  find  the  truth,  and  clearly  learn  from  the  scrip- 
tures  themselves,  in  what  manner  heretics  have  gone  astray,  and  on  the 
contrary,  in  what  manner  acemate  knowledge  and  the  right  doetrine  are  to  be 
found  in  the  true  iind  iiiicitDt  Church  onlij,  lie  ceases  to  be  laithl'ul  to  the 
Led,  who  revolts  against  the  received  doctrines  of  the  Church,  to  embrace 
the  opinions  of  heretics.  Heretics  make  use,  indeed,  of  the  scriptures  ;  but 
then  they  nae  not  all  the  sacred  books  ;  those  they  use  are  corrupted,  or  they 
chit.'fly  urge  ambiguous  passages.  'I'iiey  corrupt  those  truths  which  agree 
with  the  inspired  word,  and  W(ire  delivered  by  the  holy  Apostles  and  teachers, 
opposing  the  divine  tradition  by  human  doctrines,  that  they  may  establish 
their  heresy.— But  it  is  clear  from  what  has  ln'.c.n  said,  that  there  is  only  one 
true  Church,  which  alone  is  ancicuf,  and  there  is  but  one  God  and  one 
Lord," 

Tertidlian,  who  flourished  in  the  end  of  the  second  century, 
and  was  a  citizen  of  Carthage,  in  his  book  De  Prescript,  cap. 
6,  page  331.     Edit.  Pamelhana,  1662,  says, — 

"  We  arc  not  allowed  to  indulge  our  own  humour,  nor  to  choose  what 
another  has  invented.  AVe  have  the  Apostles  of  our  Lord  as  founders,  who 
were  not  themselves  the  inventors  nor  authors  of  what  they  left  us  ;  but  they 
have  faithfully  taught  the  world  lliat  doctrine  which  they  received  from 
Christ," 

Ibidem,  cap.  2t.  "Now  to  know  what  the  Apostles  tauglit — that  is,  what 
Christ  revealed  to  them,  recourse  must  be  had  to  the  Churches  which  they 
founded,  and  wliieh  ihey  instructed  by  word  of  mouth,  and  by  thiir  Epistles. 
For  it  is  plain,  that  all  doctrini;  which  is  contbrmable  to  the  faith  of  these 
mother  Churches  is  true,  being  that  which  they  received  fiom  the  Apostles, 
tlie  Apostles  from  Christ,  Christ  from  God ;  and  that  all  other  opinions  must 
be  novel  ami  false." 

Century  the  Third. — Origen  in  his  preface  to  the  first 
book  of  his  Periarchon,  page  47,  writes, — 

"  As  there  are  many  who  think  they  believe  what  Christ  taught,  and  some 
of  these  differ  from  others,  it  becomes  necessary  that  all  should  profess  that 
doctrine,  which  came  down  from  the  Apostles,  and  now  continues  in  the 
Church  (usque  adpresens  in  ecclesia  pcrnuviens.)  That  alone  is  truth  which 
in  nothing  differs  from  what  has  been  thus  delivered.  (Qt«e  in  nuUo  db 
eeclesioitvca  et  apostolica  discordat  tradiliotie.") 


wori 
Chrl 
tiuitl 
tur<'| 
it.II 
lawl 
all  11 


THE    ROMAN    CATUJLIC    CHURCH. 


19 


■it.i  qui  in 
'•'"  fmin  fho 
"■  Mill  oltlio 
'  "**  to  tlioso 
"'ly  should 
"1(1  |)lrasin<» 
vf  of  lucre! 
f  clnirc/i  of 
»lio  violate 
'I'limco  tlio 


Li/),  slro- 

a  (»reek 

R  lived  in 


the 


scrip- 


>'nl  on  the 
>»'  iin-  to  bo 
liliil  to  the 

0  <'iiibrnco 

tlllCS;    but 

''fi,  or  tlu:y 
liich  ngreo 

1  tcnoirera, 
y  establish 
s  only  one 

!  and  one 


century, 
'pt,  cap. 


osc  what 

'•rp,  wiio 

hiif  they 

■'(-■d  from 

is,  what 
ich  thoy 
Epistles. 
of  those 
Apostles, 
'ns  must 


e  first 


id  some 
L'ss  that 
in  the 
1  which 
uUo  ab 


I 


^ 


And  hoini.y  the  6tli,  on  Leviticus  : — 

"Let  him  look  to  it,  who  arro>2;antly  puffed  up,  contcmna  the  apontolic 
words.  To  mc  it  is  tjood  to  adiicn!  to  upo«lolic  men,  uh  to  God  und  liis 
Christ,  and  to  draw  intellij!;<'m'e  from  llio  Scriptures,  aceordir'i;  lo  the  Bcnsc, 
tiiut  has  been  <leliv<  red  l)y  them.  If  wo  folh)w  the  niere  letter  of  the  Scrip- 
tures,  und  takt;  tlie  interpretation  of  the  law,  as  IIk;  Jews  coinmordy  explam 
it,  I  shall  i)lusii  lo  confess  that  the  Lord  should  ;;ive  such  law.  liut  if  the 
law  of  (iod  Ik;  understood  as  the  Churcli  leaches,  then  only  dots  it  Iransceud 
all  human  law,  und  is  worthy  ol  him  that  gave  it." 

And  agiiin,  Tract  29,  on  Matthew,  tome  3,  page  864 : 
"As  olU'u  as  heretics  produce  the  catmuical  Scripture,  in  wliicli  every 
riirislian  aij;recH  and  beliiives,  they  seem  to  say, 'Lo!  with  us  is  the  word 
of  truth.'  IJut  to  them  (the  heretics)  we  cannot  ^ive  credit,  nor  depart  from 
the  first  and  ccdesiaslical  tradition:  we  can  believe  only  as  the  succeeding 
churches  ofLfod  iiave  delivered." 

I  may  ohservf,  there  is  only  a  transhttion  of  Origen's  works 

in  the  Latin  remaining,  except  a  few  iVagments  of  the  original 

Greek.      St.  Cyprian,  hishop  and  martyr,  in  his  treatise  De 

Unitate  Eeclesiffi,  observes  : — 

"  Men  are  exposed  to  error,  because  they  turn  not  their  eyes  to  the  foun- 
tain of  truth,  nor  is  the  head  souj^ht  for,  nor  tin;  doctrine  of  the  heavenly 
Father  upheld,  which  things  would  any  one  seriously  •v'eigh,  no  long  arguing 
would  l)e  necessary.  The  proof  is  easy — Christ  addresses  Peter,  '  I  say  to 
thee,  thou  art  Peter,  and  upon  this  rock  1  will  build  my  Church,  and  the  gates 
of  liell  shall  not  |)r(!vail  against  it.'  lie  that  does  not  hold  this  unity  of  the 
Church,  can  he  think  that  he  holds  the  faith?  He  tfint  opposes  and  with- 
stands the  Church,  can  he  trust  that  he  is  in  the  Ciiurch?" — Page  108,  &c." 

And  in  his  66th  Epistle,  page  166,  Oxford  Edition  : — 

"Christ  says  to  his  Apostles,  and  through  them  to  all  his  ministers,  who 
by  a  regular  ordination  succeed  to  them, — 'lie  that  heareth  you,  heareth  me, 
and  he  that  despiseth  you,  despiscth  me.''  (Luke  x.  1(3.)  And  thence  have 
schisms  and  heresies  arisen,  when  the  bishop  who  is  one,  and  presides  over 
the  Church,  is  proudjy  despised — Dutn  Episcopus  qui  unus  est,  et  EcclesicB 
prast,  coutevmitur.^^ 

Century  the  Fourth. — Lactantius,  a  convert  to  the 
Christian  religion,  the  most  accomplished  scholar  of  the  age, 
and  tutor  to  Crispus,  the  emperor  Constantine's  son,  and  who 
was  styled  "  the  Christian  Cicero," — In  the  fourth  book  of  his 
Institutions,  c.  30,  p.  232,  Cambridge  edition,  thus  speaks  : 

"The  Catholic  Church  alone  retains  the  true  worship — this  is  the  source 
of  truth — this  is  the  dwelling  of  faith — this  the  temple  of  God,  into  which  he 
that  enters  not,  and  from  which  he  that  j!;oes  out,  forfeits  the  hope  of  life,  and 
of  eternal  salvation — n  spe  vitce  ac  salutis  eterncc  aliemts  est." 

Eusebius  of  Palestine,  in  his  Prcemium  dc  Eccles.  Theol, 
page  60,  Ed.  Colon.  1687 : 

"To  what  has  been  mentioned,  I  shall  add  my  reasoning  on  the  divinity 
of  our  Saviour ;  but  nothing  newly  invented  from  myself;  nothing  from  my 
own  closet,  nor  resting  on  the  opinion  of  my  own  sagacity.  I  shall  deliver 
the  uncorrupted  doctnne  of  the  Church  of  God,  which  once  received  from 
ear  and  eye  witnesses,  tiiis  church  preserves  inviolate." 


20 


IHI.    INFALLIBILITY    OF 


St.  Athanasius,  Patriarch  of  Alexandria,  first  Epist.  ad  Sera- 

pium,[).  67G,  Kd.  Ueiicd.  1698: 

"  Let  us  niiiiin  coiifidtr  from  tlic  cnrlicst  period,  the  tradition,  the  doctrine, 
and  faith  of  the(*utiu)lif  cluirrii  winch  Ciod  first  ddivfred,  which  the  Apostles 
pmclaimi'd,  and  Ihu  siiciccdlnf;  Fathers  fostcri'd  and  preserved.  On  these 
authorities  thu  cinnrh  is  founded,  and  wiioever  fidia  fivm  her  cotninunion 
neither  is,  nor  can  bo  called  a  Christian." 

Epist.  nd  Marctlj.  9,  1,  p.  99G,  Ed.  Bcned.  1698 : 

"  If  you  wish  to  confotuid  tJio  opinions  of  the  Genliles  and  of  the  heretics, 
and  to  shew  that  the  Unowicdge  of  Glod  is  not  to  be  found  with  them,  but  in 
the  church  alone,  you  may  repeat  the  words  of  the  7"Jtli  psalm." 

St.  Hilary,  in  his  Commentary  on  3Iatthew,  c.  xvii,  p.  676, 

Ed.  Bened  : 

"Christ  (teaching  from  the  ship)  intimates,  that  they  who  are  out  of  the 
church  can  possess  no  understandmj;  of  the  divine  word.  For  the  ship  is  an 
emblem  of  the  chinch,  within  which,  as  the  word  of  life  is  planted  and 
preached,  so  they  who  are  without,  being  as  barren  and  useless  sands,  can- 
not understand  it." 

St.  Basil  the  Great,  Bishop  of  Csesarea,  in  Cappadocia,  Lib. 

de  Spirit.  Sanct.  chap,  xvi,  t.  3,  p.  34 : 

"The  order  and  government  of  the  church,  is  it  not  manifestly  and  beyond 
contradiction  the  work  of  the  Holy  Ghost  ?  For  he  gave  to  his  church — first, 
apostles ;  secondly,  prophets ;  thirdly,  teachers,"  &c. — 1  Cor.  xii,  28. 

St.  Ephrein  of  Edessa,  whose  works  were  published  in  Latin 

by  Gerard   Vesius,  at  Rome,  and  in  Greek  by  Thwaites,  at 

Oxford,  and  who  was   the  disciple  of  St.  James,  Bishop  of 

Nissibis  in  Mesopotamia,  Sermon   25 — Adv.  Heres.  t.  4,  p, 

499— Edit.  Quirini— Romoe,  2740  : 

"  They  again  nnist  be  reproved,  who  wander  from  the  road,  to  run  into 
uncertain  and  devious  tracks;  for  the  way  of  salvation  holds  out  certain 
marks  by  which  you  may  learn  that  tiiis  is  the  path  which  the  Messenger  of 
Peace  trod  ;  while  the  wise  whoni  the  Holy  Spirit  instructed  walked  over; 
and  tiie  Prophets  and  Apostles  pointed  out  to  us.  My  brethren  let  us  walk 
in  this  way  by  which  his  divine  Son  travelled.  This  is  the  royal  road  which 
leads  us  to  happiness." 

St.  Cyril,  patriarch  of  Jerusalem: 

"The  church  is  called  Catholic  because  it  teaches  Catholicly,  and  with- 
out any  omission,  all  points  that  men  should  know  concerning  tlHngs  visible 
and  invisible,  heavenly  and  earthly." — Calichism,  18,  No.  2,  page  270. 

Ibidem,  Cat.  4,  No.  20. — "Learn  sedulously  from  the  church,  which  are 
the  books  of  the  Old  and  JVeio  Testament." 

Ibidem,  Cat.  5,  No.  7. — "  Guard  the  faith,  and  that  faith  alone  which  is 
now  delivered  to  thee  by  the  church,  confirmed  as  it  is  by  all  the  scriptures." 

Mr.  Pope  rose  and  said — Gentlemen,  I  find  it  necessary,  in 
consequence  of  an  observation  which  fell  from  Mr.  Maguire 
towards  the  conclusion  of  his  first  speech,  to  give  the  following 
statement  relative  to  my  confession  of  faith.  I  shall  read  for 
you  a  document,  which  was  handed  to  Mr.  Maguire,  without 
the  slightest  hesitation,  by  Mr.  Singer  : 


THE    ROM.VN    CATHOLIC    CHURCH. 


SI 


"I  do  not  stand  forward  at  the  advocate  of  any  particular  church,  hut  of 
tlie  groat  leadiDS  doctriiKS  lield  in  corntnon  by  tiio  ret'i)rnied  churches,  as 
containufl  in  liieir  puhiisiicd  creeds,  and  iia  uri  opixwer  of  tlic  tenets  of  the 
churih  of  Roino,  u'^ainst  whieli  tli'-y  in  i omnion  lUDtest. 

"Our  conlioverny  is  not  ahont  ( liurch-yovcrninenf,  but  about  doctrines. 

"  I  iiold  the  doctrine  of  the  Trinity. 

"Tiic  sudieieney  of  the  scriptures  to  salvation,  ihc  Apocrypha  having 
been  rejected. 

"TIk^  utter  depravity  of  huinun  nature,  and  the  necessity  of  a  change  of 
heart,  before  tiie  soul  can  bo  n(hnitted  to  tiieltin<j;doni  of  heaven. 

"Tiic  guiU  and  condenination  of  nrin,  and  justification  before  God  by 
faith  alone,  in  the  finished  woil;  of  Christ. 

"That  i;ood  works  spring  out  necessarily  of  a  true  and  lively  faith. 

"I  protest  auruiiifat  Inf dlibility ;  doctrine  of  Superi'roi^ation ;  Human 
Merit;  Transubstantiation ;  tlie  Sacritice  of  the  Mass;  Service  in  an 
unknown  tonijue;  Coniniunion  in  one  kind;  Adoration  of  Images;  and 
Invocation  of  Saints  and  Angels." 

While  I  acknowlod-^e  to  3Ir.  Miignire,  that  I  could  not  sub- 
scribe to  every  one  of  the  39  articles,  I  beg  to  refer  to  the 
following  articles,  as  u  fiirthor  exposition  of  my  faith, — articles 
1,  2,  4,  5,  6,  7,  9,  10,  11,  12,  13,  14,  15,  IG,  17,  18,  and  all 
the  protestations  against  the  church  of  Home,  contained  in  the 
other  articles.  These  are  the  principles  which  every  real 
Protestant  professes,  and  to  them  I  most  cordially  subscribe. 

My  friend  has  complained,  that  he  has  discovered  no  tangible 
matter  on  which  to  oppose  me.  Mr.  Maguire  should  remem- 
ber, that  we  accuse  the  church  of  Rome  of  overwhelming  the 
whole  structure  of  Christianity,  by  the  addilion  of  novel 
opinions  ;  and,  therefore,  he  cannot  find  fault  with  me,  if  my 
profession  of  faith  is  contained  within  a  much  shorter  compass 
than  his.  Mr.  Maguire  1ms  touched  upon  some  subjects, 
amongst  others,  the  right  of  private  judgment,  which  by  our 
arrangeiTients  were  not  to  come  under  consideration  until  a 
future  day — I  shall  not  follow  him  in  his  wanderings,  but  shall 
at  once  proceed  to  the  subject  more  immediately  betbre  us — 
the  proofs  of  the  infallibility  of  the  Roman  Catholic  church. 
My  learned  friend  has  endeavored  to  prove  his  point,  by  bring- 
ing forward  various  passages  of  scripture,  which  he,  no  doubt, 
looked  upon  as  proofs.  But  I  cluugc  him  at  once  with  a 
^^  pelitio  principii,"  nnd  maintain  that  the  onus  rests  on  him  of 
proving  that  the  church  of  Home  is  the  church  of  Christ. 
Until  he  shall  bring  forward  proofs  to  demonstrate  this,  the 
passages  which  he  has  adduced  relative  to  the  church  of  Christ 
are  irrelevant.  My  learned  friend  has  also  brought  forward 
various  quotations  from  the  Fathers.  While  I  admit,  that  as 
historians  and  witnesses  of  what  may  have  occurred  in  the 
times  during  which  they  lived,  we  may  receive  the  testimony  of 
the  Fathers  ;  yet  I  do  say,  we  are  not  to  place  any  great  weight 
upon  their  authority — and  I  contend  for  it,  that  we  are  only  to 


tf 


THE    INFALLIBILITY    OF 


receive  their  expositions,  when  those  expositions  approve  them- 
Bolves  to  our  judgments,  us  in  nccordanco  with  the  general 
tenor  of  the  sucrod  scriptures,  llaviu';  niadi;  these  general 
rcinarks  upon  tlio  Fathers,  I  beg  to  read  the  advice  given 
hy  St.  Augustin  and  Cvhrysostom,  which,  pcrciuincc,  may  assist 
Mr.  Maguire  in  deciding,  whether  the  church  of  Rome  be  the 
church  of  ('hrist.  From  St.  Augustin,  ^^iJe  Unilale  Kcclesicct' 
r.H\).  16,  I  read  as  follows.     Speaking  of  the  Donatists  : — 

"  Let  tliem,"  lie  snya,  "  if  tliry  can  deiiionstiatc  tlieir  church  not  by  the  talk 
and  rntnor  of  the  Africiins  ;  not  by  the  Councils  of  tlitir  own  Hisliops;  not 
by  the  books  of  their  diMputt.'rs  ;  not  by  di-ccitful  miracles,  uguinst  whicli  we 
are  cautioned  by  the  word  of  God,  but  in  tlio  prescript  of  the  law,  in  the 
of  the  Pr     ■  ■  


^roi)lu.tH,  in  the  verses  of  the  Psalms,  in  the  voice  of  the 
{Shepherd  inniselt,  in  the  preachinj;  and  works  of  the  Evangelists  ;  that  is,  in 
nil  canonical  autliorities  of  the  aacred  scriptures." 

St.  Chrysostoni  also : 

"  Formerly  it  might  have  been  ascertoined  by  various  means,  which  was 
till!  true  church,  pii  r  at  riiESENT  theke  is  no  other  means  left  for 
THOSE  WHO  aue  willino  to  discover  the  true  church  of  Christ  but 
BT  THE  sciui'TURF.s  ALONE.  Andwhy?  Because  heropy  lins  all  outward 
observances  in  common  with  her.  If  a  man,  therefore,  be  desirous  of  know- 
ing the  true  Clnirch,  how  will  he  be  able  to  do  it  amidst  so  great  a  resem- 
blance, but  by  the  scriptures  alone?  Wherefore,  our  Lord  foreseeing  that 
Buch  a  great  confusion  of  things  would  take  place  in  the  latter  days,  ordered 
the  Christians  to  have  recourse  to  nothing  but  the  scriptures." — Horn.  49,  in 
Matt.  xxiv. 

From  these  quotations,  you  will  perceive,  that  much  of  the 
controversy  resolves  itself  into  this  simple  question — Are  the 
doctrines  of  the  church  of  Rome  those  which  the  Bible  teaches  ? 
liow  then  are  we  to  know  this  but  from  the  Bible  1  We  must 
first  then  be  in  possession  of  the  doctrines  of  the  church  of 
Christ,  in  order  to  determine,  \vhether  the  church  of  Rome  be 
the  church  of  Christ — and  then,  forsooth,  we  must  go  back  to 
the  church  of  Rome,  in  order  to  learn  what  the  doctrines  of  the 
charch  of  Christ  are  1 

Methinks,  my  friend  should  have  given  some  definition  of 
♦'  The  Church." — Me  should  have  stated,  where  the  infallibility 
of  the  church  is  lodged.  Wh*  iher  in  a  general  council,  inde- 
pendently of  the  Pope,  or  whether  in  the  Pope  independently  of 
a  general  council — whether  in  a  council  and  the  Pope  together 
— or  in  the  universal  churr'  dispersed  throughout  the  world — 
for  if  I  know  not  where  this  infallibility  lies,  even  supposing 
that  it  did  exist,  of  what  possible  use  can  it  be  to  me  ?  I  assert, 
that  there  is  not  a  single  passage  throughout  the  entire  scrip- 
tures, in  which  the  word  "church"  means  the  body  of  the  eccle- 
siastical officers  exclusive  of  the  Christian  congregations  over 
wliich  they  preside.  The  word  church  occurs  in  about  ninety 
places  in  the  New  Testament ;  and  there  is  not  one,  in  which  it 


THE    ROMAN    CATHOLIC    ClIURCff  W 

ill  to  be  understood  of  the  ecclesiastical  governors  of  tl»«  church, 
to  the  exchi.sion  of  the  poopio  under  tlieir  charge. 

We  shall  see  tho  opi-nions  of  the  Kiithors  on  the  meaning  of 
the  word  cljurch.  St.  Clemens  Alexundrinus,  culls  the  church 
a  congregation  of  the  elect. — {Slrorn.  7,  p.  715.)  In  the  same 
sense  it  is  used  by  St.  Ignatius,  by  Critopulus,  by  St.  Cyril  of 
Alexandria,  by  Isidore  Poiusiota,  (Ig.  ad  Trull  Crit.  in  Confess, 
Fid.  c.  7.  Cyril,  in  cap.  42,  les.  p.  64.  Isid.  ep.  246,  1.  2,  p. 
23G,)  and  others.  lobius  Monuchus  says,  that  "  the  people 
believing  in  (»od  constitute  the  church." — (In  Bib.  Phot.  Cod. 
122,  p.  636.)  To  nearly  the  same  etfect  speaks  St.  Basil, 
Theophyluct,  (Basil  ep.  393,  Theoph.  in  1  ad  Cor.  c.  1,  p.  164,) 
and  other  Fathers  and  eminent  ecclesiastical  writers.  Zonaras, 
who  may  be  considered  as  higli  authority  in  respect  of  the 
import  of  ecclesiastical  terms,  says,  that  "  the  word  ♦  church,* 
properly  denotes  a  congregation  of  the  faithful." — (Ad  Can.  6. 
Gran^.  p.  314.)  We  see,  therefore,  from  the  scriptures  them- 
selves, and  from  the  authority  of  the  Fathers  whom  I  have 
quoted,  that  the  word  "  church"  does  not  signify  an  ecclesiastical 
synod  or  a  general  council — but  the  body  of  the  faithful.  So 
that  even  supposiug  it  did  appear  from  the  scriptures,  that  the 
church  of  Christ  is  infallible,  it  ia  evident  that  that  infallibility 
must  not  be  restricted  to  the  ecclesiastical  rulers,  but  must  be 
extended  to  the  entire  body  of  Ciuistians  scattered  over  the 
world,  laics  as  well  as  ecclesiastics.  My  friend  next  referred 
to  Isaiah,  lix,  21,  and  he  told  us  that  many  Protestant  divines 
consider  the  prophet  as  speaking  in  that  passage  of  the  future 
church.  I  beg  to  say,  however,  that  many  learned  Protestants 
have  considered  it  as  referring  to  the  Jewish  church,  subsequently 
to  their  restoration  and  introduction  to  the  Christian  dispensation. 
— If  it  confers  a  privilege  on  any,  it  confers  it  on  all  who 
constitute  the  church  of  Christ;  but  it  seems  to  confer  it 
parlicularlij  on  the  Jewish  church,  as  the  promise  was  originally 
addressed  to  them.  The  words  are,  "my  spirit  that  is  in  thee  shall 
not  depart  from  out  of  thy  mouth  from  henceforth,"  &c.  The 
learned  gentleman  in  his  next  remark,  also  followed  up  the 
pelitio  principii.  "as  my  Father  sent  me,  so  also  send  I  you,"  and 
takes  for  granted  that  these  words  apply  to  successors  of  the 
Apostles.  But  the  onus  is  on  him  to  prove,  that  every  thing  said 
to  the  Apostles  is  also  said  to  their  successors  ;  and  again  the 
onus  rests  on  him  to  show,  that  the  ecclesiastics  or  Popes  of 
Rome  are  the  successors  of  the  Apostles.  This  he  has  not  yet 
attempted  to  show,  and  until  he  does  so,  of  what  avail  areallhis 
assertions.  Again  he  quotes,  "  Behold  I  am  with  you  all  days," 
and  asks,  how  could  he  be  with  the  Apostles  to  the  end  of  the 
world,  seeing  they  were  mortal  men  1   lie  should  bear  in  mind, 


^4 


THE  INFALLIBILITY    OF 


!l( 


that  not  a  line  of  tlic  New  Tcstainciit  was  written  when  he  spoko 
these  words.  The  "end"  is  rcynrded  by  many  as  the  eon- 
suniniation  of  the  Mosiiical  dispensation — the  orijrinal  word  is 
literally  "a<j;o,"  and  not  world.  Bnt  (  hrist  was  in  truth  with  the 
A|)Oslles  while  in  the  llesh,  in  the  power  of  his  spirit  ;  and  he  will 
no  doubt,  be  with  Ihcir  doclrincn  (whieh  under  the  influence  of 
the  holy  spirit,  they  committed  to  writing,)  to  tlie  consummation 
of  tinje — blessiuii:  them  to  the  salvation  of  thousands  yet  unborn. 
But  here  I  meet  my  friend,  and  deny  that  there  are  in  the  strict 
sense  of  the  term  any  successors  to  the  Apostles.  AVhen  I  shall 
see  men  pcrforiHWfi;  miracles  in  Ihe  broad  face  of  daij,  like  them 
proving  thfir  doctrines  by  the  law  and  the  testimony,  evidencing 
by  the  holiness  of  their  lives  that  they  are  not  of  this  world,  and 
that  they  are  valiant  for  the  truth  on  earth ;  then,  and  not  till 
then,  can  I  allow,  that  there  are  in  the  strict  sense  of  the  word 
any  successors  lo  the  Apostles. 

"Whatever  ye  shall  bind  on  earth,  shall  be  bound  in  heaven," 
has  been  alluded  toby  my  triend.  Why  should  thnt  promise  be 
exclusively  claimed  by  the  Po|)e  and  his  clergy,  which  was  made 
to  the  Apostles  at  large. — (Mat.  xviii,  IS.)  It  is  a  iact,  which 
rest!'  on  the  authority  of  historical  testimony,  that  no  bishop  of 
the  f  hurch  of  l.loine  assumed  the  title  of  universal  bishop  till 
the  year  606,  in  the  time  of  Boniface  ;  and  (ingory  the  great, 
in  an  e[)istle  written  a  few  years  before  that  period,  makes  this 
istriking  remark :  "  That  if  any  person  assume  the  title  of 
universal  priest,  he  is  a  forerunner  of  antichrist."  But  I  would 
ask,  if  the  promise  was  to  be  extended  to  any  of  the  successors, 
why  not  to  Ihe  successor  of  Peler  al  ..Intioch,  and  to  the  succes- 
sors of  the  other  Apostles,  to  Polycarp,  and  to  others  of  the  early 
leathers.  My  friend  has  said,  that  our  Saviour  promised  to  com- 
municate his  power  to  the  apostles,  when  he  said,  "  All  things 
are  given  unto  me  in  heaven  and  in  earth."  1  really  cannot  dis- 
cover this  from  the  context.  It  is  said,  all  power  is  gi\en  unto 
the  Saviour;  but  because  the  power  is  given  unto  him,  does  it  fol- 
lo'.v  that  he  comnnmicated  that  power  to  his  Apostles  and  their 
successors  t  The  promises,  even  il"  admitted  in  the  sense  of 
my  lea.-.ed  friend,  rests  upon  t'lis  conilition,  "  Teaching  them  to 
observe  all  things  whatsoever  I  have  conmianded  you."  There- 
fore, Air.  Alagnire  should  show  that  the  church  of  Kome  is  in 
accordance  uith  the  word  of  Cod  J  Aly  friend  has  again  re- 
ferred to  the  church  being  "  the  pillar  and  the  ground  of  faith." 
Now,  as  1  stated,  before  he  can  apply  this  or  any  siniiliu*  pas- 
sage to  the  church  of  Rome,  he  nuist  iirst  show  that  that  church 
is  the  church  of  Christ — this  he  has  not  yet  been  able  to  prove, 
and  I  assert  with  confidence  that  he  nevf.r  will. 

1  do  admit  indeed,  that  the  universal  body  of  the  faithful,  by 


en  he  spoko 
as  the  con- 
inil  word  is 
nth  Avith  tlie 
:  and  ho  will 
inlhionc(^  of 
usununation 

yet  unborn. 
ill  th<!  strict 
When  I  shall 
'.ij,  hUe  thorn 
,  evidencing^ 
IS  world,  and 

and   not  till 
ol'  the  word 

d  in  heaven," 
at  i)roniiso  be 
ich  was  made 

a  lUct,  which 
no  bishop  of 
lal  bishop  till 
bry  the  {,ncat, 
•d,  makes  this 
B  the  title   of 
But  I  would 
he  successors, 
;o  the  sueces- 
;rs  of  the  early 
itniscd  to  com- 
1,   "  All  things 
dly  cannot  dis- 
r  is  !ri\  en  unto 
iim,docsit  Ibl- 
)stles  and  their 
II  the  sense  of 
acliini?  them  to 
1  you."  There- 
of Rome  is  in 

has  again  re- 
ound  of  faith." 
ly  similar  pas- 
Ihat  that  church 
1  able  to  prove, 

the  faithful,  by 


THE  ROMAN  CATHOLIC  CHURCH. 


25 


setting  fortli  the  purity  of  Christian  doctrine,  by  exhibiting  its 
practical  influence,  and  by  assembling  on  the  Lord's  day,  hold 
up  a  blazing  light  to  tlie  world,  are  "  an  Epistle  known  and  read 
of  men,"  and  thus  dift'usc  the  truth  as  it  is  in  Jesus.  But  I  do 
not  thence  infer,  that  infallibility  is  the  prerogative  of  the  church 
of  Christ,  thougli  I  do  hold  that  against  the  faithllil  the  gates  of 
hell  shall  not  prevail,  and  timl  "neither  death,  nor  life,  nor  angels, 
nor  princi]);Uilies,  nor  powers,  nor  thing-J  present,  nor  things  to 
come,  nor  height  nor  depth,  nor  any  other  creature,  shall  be  able 
to  separate  them  i'vom  the  love  of  God,  whicii  is  in  Christ  Jesus 
our  Lord."  To  be  preserved  by  the  power  ol"  God,  and  to  be 
watched  over  by  his  providence,  does  not  imply  inlaliibiiity ;  and 
without  tile  possession  of  such  a  prerogative,  the  church  of  Christ 
may  be  th.c  i)illar  and  ground  of  truth,  by  being  a  living  exemplar 
of  the  iafiucnce  of  Chrisliaii  doctrine."  "To  lieur  the  Church," 
refers  not  to  the  universal  clmrch,  but  to  the  paiiiciilar  church  with 
which  the  parties  concerned  happen  to  be  connected.  How  is  if 
possible,  that  an  individual  could  make  his  con!]daint  to  the  uni- 
versal church !  Tiio  gentleman  has  endeavored  to  give  us  an 
illustration,  by  comparing  the  church  to  the  constituted  authorities 
of  the  land.  But  I  would  ask,  although  we  do  look  upon  them 
as  the  proper  expounders  oi  the  law  of  the  nation,  and  appeal  to 
them  to  decide  in  matters  of  dis-putc  ;  and  although  we  do  admit 
"  that  the  powers  that  be  arc  ordained  of  Goil,"  does  this  argue, 
that  we  couriider  them  as  iafaliible  ?  As  lar  as  the  commands  of 
the  church  of  (Jhrist  accord  with  the  vv'ord  of  God,  so  far,  and  no 
farther,  are  they  ratified  in  heaven. 

Tiio  expression  "  obey  your  prelates,"  my  friend  has  also 
quitted.  Now,  in  tlic  originul,  the  word  ia-yyovfistoig. — "  Obey 
them  tlip.l  have  tlio  rale  over  you."  V>  e  must  be  careful  to 
attend  to  the  tenor  and  spirit  of  scrij)turc,  and  call  no  man  mas- 
ter, save  in  so  far  as  his  guidance  is  agreeable  to  iuc  \\ord  and 
will  of  God.  Let  it  not  be  imagined  that  i  am  ojiposed  to  pas- 
toral authority.  No,  far  iVom  it — "  Christ  gave  to  his  church, 
first,  apostles, — secondly,  prophets — tliirdij-,  pastors  and  teach- 
ers, for  the  perfecting  of  the  saints,  for  the  work  of  the  minis- 
try, for  the  editying  oi'tlic  body  of  Christ.  My  friend  lias  rei'erred 
to  the  passage,  "  Ye  aie  the  salt  of  the  earth."  lie  should 
have  continued  the  Saviour's  words,  "If  the  salt  have  lost  its 
savor,  wherewith  shall  it  be  salted  V  Does  this,  I  would  ask, 
look  like  infallibility — "  If  the  salt  lose  its  savor,  wherewith 
shall  it  be  salted  ]  It  is  then  lit  for  nothing,  but  to  be  cast  out 
and  trodden  under  foot." 

Mr.  Maguire  has  also  referred  to  the  passage,  "Whose-soever 
sins  ye  forgive,  they  are  forgiven,  end  whose-soever  sins  ye 
retain,  they  are  retained."   Now  it  must  be  remembered,  that  at 

8 


26 


THE    INFALLIBILITY  OP 


the  time  our  Lord  uttered  these  words,  not  a  line  of  the  'New 
Testament  was  written.  Christ  was  about  to  introduce  a  new 
dispensation ;  ana  ne  appointed  his  Apostles  as  ministers  of  his 
new  kingdom,  with  authority  to  exact  laws  and  regulations  for 
the  governance  thereof.  The  Saviour  fully  commissioned  his 
Apostles  to  make  known  the  glories  of  his  divine  character,  and 
the  principles  of  Heaven's  administration — to  lay  down  the  way 
of  salvation,  clearly  and  fully  through  a  Redeemer's  blood,  and 
to  describe  the  character  of  those  whose  sins  had  been  blotted 
out,  or  in  other  words  to  depict  the  sanctifying  influence  of  the 
gospel  upon  the  life  and  conversation.  I  admit  the  power  of  the 
church  of  Christ  to  excommunicate  from  its  society  any,  who 
by  their  unholy  lives  disgrace  their  profession,  or,  by  their  errors 
as  to  the  fundamental  doctrines  of  Christianity,  give  evidence, 
that  they  are  not  the  followers  of  our  Lord  and  Saviour.  But 
even  the  authority  of  excommunication  is  restricted;  for  it  avails 
not  except  so  far  as  the  decision  agrees  with  the  will  of  heaven. 
Further — there  is  no  standard  authority  as  to  discipline  in  the 
church  of  Rome  ;  for  Doctor  Doyle,  in  his  examination  on  oath 
before  the  Lord's  committee,  page  240,  when  asked.  "Does 
the  last  article  in  the  priest's  oath  declare  every  thing  done  in 
the  council  of  Trent  binding?"  replied,  "  That  regards  faith, 
DO',  discipline.  The  French  church  never  received  the  decrees 
of  the  council  of  Trent  regarding  discipline:  and  in  a  part  of 
Ireland  such  decrees  are  not  received."  My  friend  has  spoken 
much  about  unity  of  sentiment  and  supreme  authority.  The 
passage  just  read  furnishes  a  sufficient  commentary  on  his  as- 
sertions relative  to  these  points.  There  are  many  other  proofs 
which  I  could  adduce,  that  the  church  of  Rome  possesses  no 
claim  whatever  to  infallibility — but  my  time  at  present  does  not 
permit.     Mr.  Pope  here  resumed  his  seat. 

Mr.  MAGurRE. — I  regret  exceedingly,  that  after  all  my  en- 
deavours to  the  reverse,  this  controversy  is  likely  to  be  a  war  of 
vords,  and  not  of  argument.  Let  us  come  to  close  fighting — 
let  Mr.  Pope  propose  his  objections  serialim,  and  I  pledge  my- 
ielf  to  answer  them  to  your  satisfaction.  I  fearlessly  appeal  to 
scripture.  He  has  stated  that  not  a  single  passage  in  the  New 
Testament  refers  to  church  authority  independently  of  the  con- 

fregation.  I  aver  that  there  are  many  such  passages  ;  when  our 
aviour  says,—"  If  he  will  not  hear  thee,  tell  the  church  :  and  if 
he  will  not  hear  the  church,  let  him  be  to  thee  as  the  heathen 
and  the  publican ; "  he  evidently  alludes  to  a  tribunal  before 
which  the  offender  is  to  be  arraigned.  Was  the  Bishop  to  bo 
tirraigned  before  the  peasant,  and  not  the  peasant  before  the 
Bishop]     No— Christ  intended  that  there  should  be  rulers  in 


v« 


THE  ROMAN  CATHOLIC  CHURCH. 


27 


of  the  New 
)duce  a  new 
isters  of  his 
^ulations  for 
iasioned  his 
laracter,  and 
►wn  the  way 
s  blood,  and 
icen  blotted 
lence  of  the 
power  of  the 
[y  any,  who 

their  errors 
i^e  evidence, 
viour.  But 
;  for  it  avails 
1  of  heaven, 
pline  in  the 
ition  on  oath 
ied.  "  Does 
ing  done  in 
egards  faith, 

the  decrees 
in  a  part  of 
1  has  spoken 
ority.  The 
y  on  his  as- 
other  proofs 
lossesses  no 
mt  does  not 


'  all  my  en- 
be  a  war  of 
e  fighting — 
pledge  niy- 
ily  appeal  to 
in  the  New 
of  the  con- 
5 ;  when  our 
irch :  and  if 
the  heathen 
)unal  before 
Ushop  to  bo 
t  before  the 
be  rulers  in 


his  church — that  the  Apostles,  with  their  successor.«,  should 
constitute  a  tribunal,  to  which  obedienco  should  be  rendered, 
and  from  which  the  ignorant  and  the  illiterate  should  receive 
instruction  in  the  faith.  Mr.  Pope  says,  thiit  our  Saviour  must 
refer  to  a  particular  church,  and  not  to  the  universal  church,  from 
the  impossibility  of  referring  to  the  latter,  lie  might  as  well 
say,  that  any  individual  who  sought  redress  from  the  laws  of  his 
country,  should  appeal  to  the  congregated  magistrates  of  the 
country.  An  individual  can  a])peal  to  a  Bi:4iop,  as  to  u  magis- 
trate— he  can  appeal  from  the  l^ishop  to  a  Synod — from  the  Sy- 
nod he  can  appeal  to  the  Pope,  and  from  luo  Pope  to  a  general 
Council,  which,  like  the  House  of  Lords,  is  the;  last  resource. 
It  was  extraordinary  sophistry,  then,  to  argue,  as  Mr.  Pope  has 
done,  that  there  is  no  tribunal  but  the  universal  church. 

He  endeavors  to  bring  the  Holy  Fathers  into  u  qualified  dis- 
repute, as  Luther  did  beibre  him.  When  Luther  found  the 
authority  of  the  holy  Fathers  strong-  against  him,  he  said,  "I  care 
not  if  a  thousand  Chrysostoms,  a  thousand  Cyprians,  a  thousand 
Augustines,  stood  up  against  me.  And  let  tiiis  be  my  cr(;ed,  'I 
yield  to  no  man.'  "  Again,  he  says,  "  I,  Dr.  I^Iartin  Luther,  as 
to  those  matters  (articles  of  faith,)  am  and  wish  to  be  deemed 
obstinate,  contumacious,  and  violent.''  Such  was  Jjiither's  con- 
fession that  the  Fathers  were  against  him.  V/hen  Luther  found 
a  great  number  of  sects  arising  amongst  the  reiormers — Calvin 
denying  the  real  presence — Zuinglius  saying,  that  this  is  my 
BODY,  means  "this  rkpresents  my  body,"  he  began  to  re[)ent, 
and  he  threatened  to  return  to  Popeiy  again,  if  they  continued 
to  raise  such  schisms.  Mr.  Pope  should  not  endeavor  to  bring 
the  Holy  Fathers  into  disrepute.  If  he  says  that  they  were  fal- 
lible, which  I  admit,  yet  he  must  allow  that  they  are  good  and 
faithful  witnesses  of  what  was  tlie  Christian  doctrine  in  their 
days.  If  I  show,  as  I  will,  the  infallibility  of  the  church  to  be 
the  doctrine  of  sixty  Fathers  at  a  time,  when  Mr.  Pope  will  ad- 
mit that  the  church  was  pure,  tlien  is  it  not  evident  that  such 
doctrine  must  be  true  ?  If  3Ir.  Pope  answ<  rs  iii  the  negative, 
then  he  must  contradict  all  Protestants  who  admit  the  authority 
of  the  first  four  councils — I  do  not  include  the  council  of  Jeru- 
.salem.  Mr.  Pope  has  said,  that  lie  cannot  discover  where  this 
authority  exists  in  the  Catholic  church,  ll"  he  had  examined 
our  divines  and  canonists,  he  would  find  that  the  Pope,  at  the 
head  of  a  council  regularly  convened,  in  their  decrees  regard- 
ing faith,  are  admitted  to 


)e  r:!l;ihil)le 


,1  ir  IS  one  instance.- 


Also,  if  the  Pope,  with  a  few  i)i^hons  assesi.blcd,  should  issue 
decrees  touching  the  deposit  of  faith,  and  whicii  are  subsequently 
received  by  the  church  dispersed,  we  account  them  infallible,  as 
otherwise  the  promises  of  Christ  to  liis  church  would  fail. 


,iV 


2S 


Tin:    INI'ALLIIUMTV  or' 


!     t 


V 


i' 


I 


As  to  llio  title  I'iCMiiiifiiii-nl,  a.-sumod  by  lioniliii-r,  it  ccitain'iy 
>v;is  CDiKJcimiod  I»y  (.rciv'iiy  the  (.rciit,  when  ;is.-itiin(?(l  in  a  dii- 
rcioiil  sciirio  by  tho  piitriarch  of  CoiiHlatiliiidplc.  It  >\a.s  then 
coiulciuncd  by  («r(\f>:oiy  as  a  l)Ia.sph(Mn(»iis  hrnsv,  Itccaiisc,  sis 
he  said,  there  was  no  \iiiivcisal  bisho;)  in  t'le  iiidimiled  sen.'-"o 
liieaiit  by  the  iKitM;".c!i  di'  Constantinopte,  but  ( 'iirisi,  who  is 
Avith  his  church  lo  the  end  ot'tlio  world,  teadjiii;^-  and  |)i('achiii<:. 
.Kilt  iu  a  iinntal  seiirf(>,  the  rxjiression  is  i!.i!  to  be  condeiniied, 
and  thai  was  tlus  iU'iiso   in  which  it  w;is    claimed   by  iJoiiiiiice. 

A,v;iiiii,  "as  the  i*'ath<'r  has  .sent  nie,  I  aL-o  acm]  yuii."  Mr. 
Poi)o  says,  I  did  i;)l  \H\nv  that  this  was  ih'rected  to  anv  but  tho 
ai)osll(s.  I  Ii:  ve  aiit'ady  proved  that  or.r  r'avitM'  proini>ed  ho 
woidd  bo  with  llie:n  f(»fhe  end  oi'lho  world — i.of,  that  tlw^y  sluudd 
live  in  a  pliysical,  but  in  a  moral  .sense,  and  Huivivo  in  the  pcr- 
isons  of  their  suee(>ssois.  ]\Jr.  I'opc  say.s  that  tliis  applied  to 
tlio  Jewish  ehnrch.  1  am  snro  the  church  of  J'hi!.^land  will  bo 
much  oblijfed  to  him,  ibr  all  his  (ii'<.';nnu'nls  tend  as  stron<ily 
ac'ain-t  the  eslablisluHl  ehundi  oi"  J'WiLdand,  as  :. gainst  the  clnnch 
oi"  i{(>!n'\  '.I'he  e!\urch  ot"  .'Onglund,  in  her  iionniies,  d.vdares 
that  she  will  not  endure  a  departure  Ironi  her  liiurjvy  in  tlio  hlij.';hl- 
est  degree.  Ho  I'ar  she  claims  obiMlieneo  to  her  authority  as 
veil  as  (he  Catholie.  church.  Tliere  cuuld  not  in  lad  exist  any 
reifidarity  v\-  (-rder  it"  Christ  did  not  leave  an  j.ulhority  to  his 
church.  I.ir.  I'oix;  savs,  .'j;rantin2,'  ("or  u  moment  tho  church  ot' 
CMirist  to  l;e  inlidlible,  ihut  tiio  onus  lies  upon  mo  to  prove  that 
the  ciiurch  ol'  Uome  is  (ho  church  oi"  Christ — this  ari.nnnent  is 
mci\-W  (III  caji'auunm.  vM'icrlhiuo  provcnl  that  Christ  estab- 
lished one  (rue  and  in!aliiL'lo  church  on  earth,  i.U)  \  not  lay  the 
IuUcIk  t  to  the  roi»t  vi'  ail  tin;  rest,  and  liius  prove  tlu;  iiilseliood 
ot"  all  ih'J  heresies  that  have  separated  t"rom  that  church  /  and 
conse,[uen!ly  have  I  not  broken  the  neck  ol"  Proteslantism  {.'.cn- 
rrallv  i  Is  il  not  evi<leiit  that  I  can  prove  \hv  infaUibilify  ol'tho 
church  in  the  tijnes  ol"  the  Aposfler,  and  under  theii-  successois, 
the  bidiops  and  niavlyrs,  who  died  I'ov  (he  (ruth  J  it"  Vtr.  i'opo 
once  adniils  (he  ini"ahinili(y  oi"  any  ehnrcli,  I  have  t;ained  my 
point.  1  have  proved  to  you  manil"es(ly  that  tiie  passa;ie  which 
I  (pioted  i"rom  Isaiah  has  rei'erencc  to  a  future  church.  1  sliuU 
read  to  you  (lie  passaj^e  attain,  widi  tiic  preceilini;'  verse  : — 

"  Aa(l  \hcvo  .«li;ill  conv^  ix  Lvi'dooinm-  (o  '/ion,  tinil  lo  tiiom  (hat  rdavii  from 
iiiiqiiily  la  Jacob,  sailli  tlic  Lord,  'i'his  h  my  covenant  with  tliom,  .saitli  the 
Lor^l;  my  .«i>iiit  tlialis  in  tlioo,  and  my  words  tliat  I  have  pal  into  lliy  montii, 
phall  not  ilcpart  out  ot'  lliy  mouth,  nor  out  ol'  iUr  month  of  thy  .«eeil,  nor  out 
of  till'  mouiii  ofthv  sced'.s  .-^rrd,  saiUi  the  Luul,  I'lOni  hcnctforlh,  and  forever." 
Jsniiih,  lix,  20,  'J I." 

Here  the  inspired  prophet  s[)oaUs  of  a  Kcdecmcr  to  come  to 
Zion,  and  lo  qstablish  his  church.     Could  there  be  a  more  obvi- 


THK    R05IAN  CATHOLIC   CHUUCir. 


29 


i(?(l  ill  ii  (lif-* 

i     Witrt     tht'll 

l)(c;iiis<',  as 
imitctl  sciifo 
irist,  who  is 
'1  ll^(';u•llil)^^ 
c-cmlrimicd, 
)y  iMiiiiliicc. 
you.'       Jvh. 

any  hul  itic 
)r()i>ii^-('(l  lio 

(lu'V  sliouli* 

0  ill  llu;  ])rr- 
■  is  lijiplicd  to 
flancl  will  bo 

its  str(tni.vly 
st  the  chinch 
io.s,  declares 
ill  ihc  rlii';ht- 

juithori(y  as 
:ict  exist  any 
thoiily  to  his 
lie  cluifch  of 
()   prove  lliiit 

aij.Miiueiit  is 
^'hrist   e.-tal)- 

1  not  hiy  the 
llu!  {idseaood 
church  {  and 
-hiiilisin  <.':cn- 
Hoililv  (if  the 
r  siK'cessors, 
If  Air.  i'oj.u 
.»  gained  my 
assaiio  which 
rch.  '  I  shall 
ver::;c  : — 

llir.t  nmrn  from 
llinin,  saitii  the 
into  liiy  ludutli, 
ly  Kced,  nor  out 
til,  and  forever." 

cr  to  como  lo 
a  more  obvi- 


ous alhisioa  lo  Christ  and  his  church.    In  reference  to  my  quota- 
tion "yo  arc  the  salt  of  the  earth,"  Mr.  Pof.o  lias  reminded  me 
of  the  additinii,  "  If  llio  salt  shall  lose  its  savor."     I  deny  that 
'  the-  salt  does  lose  i's  s;ivor — I  am  ikjI  a  chemist,  hut  I  can  state 

u|)on  the  autiioriiy  oflhc  most  learned  men,  that  salt  camiol  lose 
its  savor — this,  therefore,  |)i'ovcs  the  infalliUilily  of  the  church. 
The  Apostles  arc  coiii[)arod  lo  salt,  and  as  soon  as  the  salt  ivonUt 
lose  its  savor,  ihey  irunld  lose  tlieir  iniiiUihility — that  is  never. 
Mr.  l*o[)e  arjfiies  that  when  Chri.-t  talked  of  the  ciuireh,  he  talked 
of  the  lailv — will  it  he  inferred,  because  Christ  s[)eaks  one  time 
in  (he  a<>iire,';;;t(>,  that  ho  !U!V(<r  sj)eaks  particularly  (;f  Ihc;  bishops 
and  rulers  whom  the  Holy  spirit  appointed  to  govern  tlw;  church. 
Mr.  i'ope  says  that  the  passage,  "  obey  your  prelates,"  means, 
"  obey  your  superiors  in  general."    AVliat  says  the  Apostle  i'aul? 

"(.(Ley  your  piclntiv,  and  l)c  Kiiliji'd.  to  Ihcin.  lor  llu'y  watcli,  um  being 
to  niulrr  iui account  oi'  yonr  aouls,"  ii.c. 

Arc  laymen,  or  magistrates,  by  Christ's  apjjointment,  lo  ren- 
der an  account  of  our  souls'!  It  would  be  absurd  lo  suppose 
that  tiie  bishops  should  give  an  account  of  that  wiiich  they  liave 
not  the  government.  What  signifies  how  a  government  exists, 
if  obedience  be  not  rendered  to  it? — »iow  absurd  to  suppose 
that  an  aulhority  couid  exisl,  and  yet  the  peo])le  not  be  obliged 
to.obey  it.  It  is  cvidi'iit  if  an  episcopal  church  were  established 
by  Christ,  tliat  bi.-hops  must  bo  recognised  in  it.  Ou>:  Saviour 
gave  the  lecding  of  the  sheep  and  lambs  to  one,  but  ho  also 
gave  the  fcH'ding  of  the  lambs  to  the  bisho|)s.  Mr.  Pope 
conleuds  that  the  text  "  F(>cd  my  lambs,  and  i'vcd  my  sheep," 
e(nui!ly  a))plies  to  all  the  Apostles,  but  did  n;.'t  Christ  address 
himself  to  Peler  o)ili',  when  ho  said,  ".Simon  JJarjona,  lovest 
thou  mo  more  than  tliesc  i"  And  when  Peter  answered  "Yea, 
Lord," — Christ  replied,  "  Feed  my  lambs,  feed  my  sheep." — 
Did  ho  not  also  deehuo  that  there  should  be  but  "  one  fold,  and 
one  shepherd."  Now  I  should  be  glad  to  learn  what  is  there 
in  a  sheep-luld,  beyond  sluu'p  and  lambs?  I'hat  is — dropping 
th(!  metaphor,  beytiiid  clergy  and  lai(y.  WIkmi,  therefore,  C'hrist 
cominissioned  Peter  to  l\:ed  both  sheep  and  lambs,  he  gave  him 
a  charge  over  the  clergy  as  well  as  the  laity. — This  is  the  sacred 
cdiliee  raised  by  Clui..t,  from  which  Mr.  Pope  has  not  been  able 
to  pick  a  single  stone. 

Mr.  Pope  has  pronounced  an  culooitmi  upon  the  scriptures— 
I  too  love  and  liunor  tluMn,  and  I  triiit  that  in  my  lil'e,  I  lollow 
I  their  commands.  I  pay  thai,  rcs[)cet  to  the  scriptures,  which  I 
I  pay  to  the  images  of  our  Saviour,  his  Apostles,  and  martyrs  ;  I 
i  Ibllow  their  precepts,  I  hope  ;  but  as  to  the  adoration  eidier  of 
I  scriptures  or  of  image^!,  my  soul  abhors — my  nerves  t^hrink  Irom 
it.     If,  however,  the  scrii>turcs  had  been  intended  as  the  sole 


;  I 


SO 


THE  INFALLIBILITY    OP 


rule  of  faith,  it  is  evident  that  Christ  would  have  given  a  com 
mand  to  write  thein.  Hut  no  such  couiiniuid  was  given  by  ou 
Saviour.  He  ordered  his  Apostles  to  go  teach  and  preach  ;  auc 
that  those  who  believed  would  be  saved,  lielieved  what  ?  The 
preacliing  of  the  Apostles.  But  he  said  nothing  about  writing. 
My  arguments  remain  solid  and  uudislnrbed.  I  therefore  si( 
down,  till  objections  of  a  more  tangible  and  serious  nature  shal: 
be  advanced. 

Mr.  Pope  rose  and  said — My  learned  friend  has  observed, 
that  he  will  wait,  until  some  stronger  arguments  shall  bo  brought 
forward  against  him.     I  really  commend  the  spirit  which  he  has 
evinced  on  this  occasion.       Ho   remarks,   that  the   argument? 
which  I  have  advanced  are  not  sufficiently  weighty  to  deserve  t 
reply  ;  and  he  reserves  his  proofs,  that  the  church  of  Rome  i: 
the  church  of  Christ,  until  the  third  day  of  the  discussion.  Th( 
passages  of  scripture  which  speak  of  the  church,  I  agam  affirm, 
do  not  refer  to  ecclesiastics  exclusively.     AVhile  I   admit,  that 
the  church  of  Christ  will  be  preserved  through  every  age,  and 
that  the  gates  of  hell  shall  never  prevail  against  it,   1  still  main 
tain,  that  not  one  single  passage  of  scripture  has  been  adduced, 
or  can  be  brought  forward,  proving  that  our  Saviour  conferred 
in/aUibiUlji  upon  Ids  church;  and  I  again  put  Mr.  Maguire  to  the 
proof  of  it. 

I  shall  now  show  you,  from  ti.o  testimony  of  Roman  Catholic 
writers,  that  the  term,  "  church  of  Rome,"  was  not  considered 
as  a  designation  of  the  general  clurch  of  Christ;  but  that  it  was 
at  first  merely  given  to  distinguish  that  particular  church  from 
other  churches — I  would  therefore  ask,  on  what  ground  can  the 
church  of  Rome  arrogate  to  herself  the  riirht  of  beiii";  co'isid- 
ered  as  the  church  of  Christ,  more  than  other  churches.  Du- 
pin,  a  Roman  Catholic  historian,  and  a  doctor  of  the  Sorbonne, 
has  the  following  passage  : 

"  It  is  true  (says  lie)  tliat  at  present  tlio  name  of  the  chnrcli  of  Rome  is 
given  lo  tiic  Catholic  ehurch,  and  that  tlicse  two  terms  pass  for  synonymous. 
But  in  anticpiity  no  more  was  intendetl  by  the  name  of  the  ehurch  of  Rome, 
than  the  church  of  the  city  of  Rome ;  and  the  Popes,  in  tlieir  suhscriptiona 
and  supeiseriptioiifi,  took  simply  th(!  (pialify  of  Bishops  of  iloi.ie,.  The 
Greek  schismatics  seem  to  be  the  (Irst  \vi)o  p:ave  the  name  of  the  '.linrdi  of 
Rome  to  all  the  churches  of  the  WePu ;  whence  the  Latins  made  use  of  this 
to  distinguish  the  churches  which  connnnnieated  with  the  church  of  Rome, 
from  the  t!<  reeks,  who  were  sepaiated  from  her  communion.  From  this  cainu 
the  custom  to  give  the  name  of  the  church  of  Rome  to  the  Catholic  church. — 
But  the  other  ciiurches  did  not  for  this  lose  their  name  or  their  authority,"  &c. 
—{Dupin.  Traite  lie  la  Puiss.  Ecdcs,  t^-f,  p.  551.) 

Here,  then,  we  see  nothing,  even  upon  Roman  Catholic  testi- 
mony, to  induce  us  to  esteem  the  Roman  Catholic  church  as 
exclusively  the  church  of  Christ. 


pven  a  com 
fivon  by  oii 
)reach ;  anc 
what?  Tho 
)()Ui:  writing". 
thoie(oie  sil 
nature  shal: 


IS  observed, 
II  bo  broughl 

tvhicli  he  has 
argument." 

to  deserve  ; 
of  Rome  v. 

ussion.  Th( 

again  affirm, 
admit,  that 

My   age,  and 
1  still  main 
en  adduced, 

ur  conferred 

aguire  to  the 

nan  Catholic 
t  considered 
ut  that  it  was 
church  from 
ound  can  the 
»eing  coMsid- 
rches.  Du- 
ic  Sorbonne, 

rch  of  Rome  ia 
)r  synonymous, 
iiircli  o!'  Home, 
ir  subsciiiitions 
Roi.ie..  'riiG 
f  t'm  'liurcliof 
ladu  use  of  this 
inch  of  Rome, 
From  this  caino 
holic  cliiirch. — 
authority,"  &c. 

'atholic  testi- 
ic  church  as 


THE  ROMAN  CATHOLIC  CHURCH.  |1 

Again,  Pope  Innocent  III  tells  us,  (lib.  ii,  Ep.  200.) 

"  The  church,  indeed,  is  called  Universal,  which  consists  of  all  churches, 
every  where,  which,  by  a  Greek  word,  is  denominated  Catholic,  thus  thb 
Roman  church  is  not  the  Universal  church,  but  a  part  op  thb 
Universal  church." 

Here  are  the  opinions  of  a  Pope  and  a  Roman  Catholic  his- 
torian. Both  passages  clearly  show,  that  the  term  "  church  of 
Rome,"  did  not  signify  the  universal  church  of  Christ,  but  that 
the  title  merely  distinguished  it  from  the  other  churches,  which 
had  been  established  in  various  parts  of  the  world. 

I  shall  now  show  you,  that  the  Fathers  referred  to  the  written 
word  as  the  standard  of  faith.  I  shall  quote  to  you  the  opinion 
of  St.  Ignatius,  who  was  contemporary  with  the  Apostles,  and 
successor  (so  to  speak)  of  St.  Peter  in  Antioch. — It  is  recorded 
by  Eusebius,  lib.  iii,  Ecc.  Hist.  cap.  36.  He  informs  us,  that 
Ignatius  being  on  his  way  from  Syria  to  Rome,  where  he  was 
to  suffer  martyrdom,  addressed  himself  to  the  several  churches 
on  his  journey,  establishing  them  in  the  faith,  and  cautioning 
them  against  the  heresies  which  then  prevailed. — "He  exhorted 
them  to  hold  firmly  by  Ihe  tradition  of  the  Jlpostlea,  which  testify- 
ing that  it  had  been  already  committed  to  writings  he  declared  to«» 
necessarily  so  for  its  preservation." 

Augustine  also,  in  his  lib.  iii,  contr.  Lit.  Petiliani  c.  6. 

"If  any  one  concerning  Christ  or  his  church,  or  concerning  any  other  thins 
which  belongs  to  faith  or  our  life,  I  will  not  say,  if  we,  but  (what  Paul  hatn 
added)  if  an  angel  from  heaven  sliall  preach  unto  you,  beside  what  you  have 
received  in  the  legal  and  evangelical  scripture,  let  him  be  accursed." 

Again,  St.  Jerome,  in  c.  1st,  Aggaei. 

"  Those  things  which  they  make  and  find,  as  it  were,  by  ApoBtolictJ  tradi- 
tion,  without  the  authority  and  testimony  of  Scripture,  the  word  of  God 
smites." 

In  my  letter  to  Mr.  Maguire,  which  appeared  in  the  public 
prints,  I  referred  to  the  opposition  maintained  by  the  early 
Fathers  against  (he  authority  of  the  church  of  Rome.  Whenever, 
therefore,  they  advocated  the  authority  of  the  church  of  Christ, 
it  would  not  be  ihe  authority  of  that  church  which  they  themsei,.  :,? 
opposed.  But  my  friend  brought  forward  an  analogy,  and  asked 
me,  "  does  not  each  particular  magi:^trate  in  his  own  jurisdiction 
represent  the  executive  authority?"  And  he  argued  from  this, 
that  each  and  every  individual  bishop  should  be  regarded  in  the 
same  light  with  respect  to  the  church.  I  ask  him,  will  he  say 
that  each  and  every  particular  bishop  of  the  church  of  Rome  is 
infallible  ?     I  am  sure  Mr.  Maguire  believes  no  such  thing. 

Further — in  order  to  show  my  friend,  that  the  power  of  judg- 
ing was  vested  not  in  a  single  person,  but  in  the  body  of  the 
Christian  congregation,  I  refer  him  to  the  first  Epistle  to  the 
Corinthians,  v,  12,  where  the  apostle  asks,  "  Do  vou  not  judge 


ir  ; 


I     I 


32 


THK    INFALLIRILITV  OF 


them  that  ure  within?"  And  J  inquire,  to  whom  was  this  query 
addressed?  Was  it  to  tlio  cc(  h^siistii-al  rulfrs,  or  to  the  body 
of  the  churcii  ?  Consult  the  Douuy  edition  ot'  the  sciiptuies, 
and  you  will  tind,tli;it  tho  e[)istle  i.5audii'.s.sed  "  to  the  church  of 
God  that  is  at  Corinth,  to  them  tluit  are  sanctiiicd  in  Christ 
Jesus,  called  to  be  saints,  with  all  tint  invoke  the  Lord  Jesus 
Christ,  in  every  place.'' — Now,  I  would  asic  uiy  I'riend,  are  ec- 
clesiastical oflicers  the  only  imlividuals  thus  denominated  I  Are 
they  alono  the  sanctiti(!d  in  Christ  Jesus?  Are  they  alone  called 
to  be  saints,  and  do  they fil one  invoke  the  name  of  our  Lord  and 
Saviour?  In  the  2d  epistle  to  the  same  church,  ii,  IC,  it  is  said, 
"to  whom  ye  have  pardoned  any  thiu;^,  I  also."  A  reference 
to  the  epistle  will  show  that  this  passage  also  refers  to  the  entire 
body.  My  friend  quoted  a  verse  of  the  ISlh  chapter  of  Matthew, 
"  Wherever  two  or  three  are  gathered  together  in  my  name, 
there  am  I  in  the  midst  of  them."  Now  I  of  course  admit  this. 
The  great  head  of  the  church,  the  Lord  Jesus  Christ,  is  present 
with  his  people,  wherever  they  are  congregated  in  his  name. — 
But,  though  present  with  them  by  His  Spirit,  docs  he,  tlierefore, 
confer  on  them  the  prerogative  of  infallibility  I 

As  to  the  testimony  of  the  Fathers — I  am  quite  willin,^  to  admit, 
that  they  may  be  referred  to  as  taithful  witnesses  of  ilio  o[)inions 
current  in  their  times.  And,  is  not  every  faithful  historian 
entitled  to  the  same  credit?  But  I  would  ask,  v/hcn  v.o  refer 
to  Hume,  or  to  any  other  historian,  do  avo  thence  infer,  that, 
because  they  are  faithful  witnerises,  they  arc,  therefore,  infa'Iible  1 
My  friend  has  referred  to  two  sources  of  inlallibility.  Now 
we  are  intbrmed  by  C'nurles  Butler,  Esq.,  in  liis  Kook  of  (m 
Roman  Catholic  church,  p.  121 — 12-1,  that  there  does  cxi  ;t  a 
difference  between  the  Italians  and  the  French  ciinrcii,  rf's[)ect- 
ing  the  infallibility  of  the  Pope.  The  Italians  believe  in  the  in- 
fallibility of  the  Pope  ;  the  French  hold  the  contr.iry  opinion — 
the  former  receive  the  dogmas  of  the  Pope  as  iniallii>lc  ;  the 
latter  reject  them,  if  they  be  only  per  ae  or  c.y-calhcdnt.  ]  iere  we 
have  two  bodies  reierriug  to  sources  of  inlallibiiity,  which  may 
often  jar  with  each  other.  I  therefore  ask,  can  there  be  any 
certainty,  on  their  own  grounds,  as  to  the  fouadation  of  their  faith? 
My  friend  has  commented  on  the  opinion  of  Pope  Cregory,  in 
reference  to  the  title  of  the  Pope.     I  shall  read  to  you  the  passage. 

"I  coaficlcntly  siiy,  that  who30over  calls  liiinsclf  tiio  TTnivorsal  Priest,  or 
desires  Lo  be  so  called,  in  liis  arrorancc,  i«  a  fbreriiiiner  of  Antichrist." — Lib. 
vi,  Ep.  30. 

Gregory  VII,  tells  us,  1.  ii,  ep.  55,  that  "  the  Roman  Pontiff 
alone  is  rightly  called  universal."  Here  then  again  you  wi" 
perceive,  that  we  have  Pope  against  Pope,  and  one  body  against 
another  body  on  tlic  authority  and  infallibility  of  the  Pope.     In 


THE  ROMAN  CATHOLIC!   CIIURCIT. 


33 


IS  tlu3  query 

lo  tlu)  body 

0  sciiptuies, 

iin  cliurch  of 

C(J  in  C'liiist 

Lord  Jesus 

lend,  are  ec- 

linutcd  I   Aro 

tiloiic  called 

)ur  Lord  and 

IC,  it  is  said, 

A  roleronco 

to  tlio  entire 

of  Matthew, 

n  my  name, 

10  admit  this. 

st,  is  present 

his  name. — 

he,  tlierelbre, 

lin.;T  to  admit, 
'  iiio  opinions 
I'ul  historian 
hen  v.e  refer 
e  infer,  that, 
re,  hifaMible'? 
Dility.  xsovf 
r.nok  of  tlio 
duos  e.\i.-'t  a 
iri-h,  rc'spect- 

vc  in  the  in- 
ry  opinion — 
ifalliblc  ;  the 
ra.    Here  we 

,  which  may 
ilicro  be  any 

f  their  tliith? 

(h-cgory,  in 

I  the  passage. 

or.«al  Priest,  or 
Lichrist." — Lib. 

)man  Pontifl* 
lain  you  wi" 
body  against 
e  Pope.     In 


relation  to  the  pa!2>'ap;e  ^vhich  iny  iViend  ha>)  quoted,  where  our 
Saviour  say.--,  "  ho  will  bo  with  his  discijiles  to  the  consummation 
of  time,"  l  merely  observed,  that  it  is  iho  o[)iiiion  of  some  an- 
cient crilics,  that  tho  words  mean  "to  the  end  of  ihc  iMosaic 
dispensation,-' — not  but  that  our  Saviour  will  \k\  with  his  Apostles 
in  l/i'j'tr  in-iiiii<!;s  to  tho  end  of  time.  A\  hilc,  howtncr,  I  men- 
tion this,  merely  as  tho  opinion  of  eminent  critics,  I  am  (luito 
vviliin;'  to  allow,  that,  although  the  Aposflcs  have  no  successors 
in  the  strict  sense  of  tho  term,  our  Lord  has  promised  to  be  with 
those  wlio  labor  in  tho  v.-ord  and  doctrine,  by  ii,ivin;:;  seals  to 
their  ministry,  as  loirj;  as  ihcj  conlinue  to  leach  ivhatsoever  he  has 
coinmiuidcd  la  His  lluhj  Word. 

r^Fy  tViend  has  ai;ain  referred  to  the  passage  which  says,  "if 
tlic  sidt  lose  its  savor,"  and  ho  has  told  us,  that  salt  cannot  lose 
its  flavor,  and  therefore  would  build  upon  it  the  infallibility  of  the 
church  of  Rome.  That  salt  for  a  long  time  retains  its  savor,  I 
adnfit ;  but  can  my  friend  prove  that  it  is  never  decomposed. — 
And  does  ho  not,  by  his  remark  upon  tho  passage,  make  the 
adorable  fiedoemer  contradict  liimself?  Although  our  Lord 
knew  all  things,  we  invariably  llnd  him,  in  his  discourses  with  his 
disciples  and  others,  using  those  terms  which  were  most  familiar 
to  them,  and  accommodating  his  hmguago  to  their  capacities 
and  modes  of  thinking. — Even  in  the  present  day,  wo  speak  of 
tho  rising  and  setting  of  the  sun,  although  it  is  known  that  the 
sun  neither  rises  nor  set-. — These  remarks  account  for  our 
Saviour's  employing  the  modo  of  expression  wh.ich  wc  are  con- 
sidering. In  connection  with  this  passage,  I  would  ask,  was 
there  not  a  Judas  even  among  the  Apostles,  and  did  ho  not  sell 
his  masier,  and  put  himself  to  death  ] 

I  shall  nov/  refer  Mx.  jMaguiro  to  a  passage  of  scrij-ture,  and 
I  ask  him  how  ho  can  reconcile  tho  infallibility  of  the  cliurch  of 
Home  with  it?  In  Romans,  xi,  '2.2,  "  See  then  tho  goodness  and 
tho  severity  of  God:  towards  them  indeed  that  aro  I'allon,  tho 
severity;  but  towards  thee,  tho  goodness  of  (iod,  if  Ihon  abide 
in  goodness,  otherwise  ihon,  aLw  shah  be  cut  ojf."  Tvlarii  this ! 
"  otherwise  thou  also  shalt  bo  cut  oil'."  I  ask,  does  iho  church 
of  Homo  in  the  present  (\-xy  wish  lo  identiiy  herself  widi  tho  early 
church  to  which  tho  Aposiie  \,Tote  these  words,  or  not?  If  not, 
then  is  hor  auiiquity  scattered  to  tho  four  winds  of  heaven.  And 
if  she  does,  I  v^'oiiid  a>k,  is  not  this  a  strange  ttireat  to  be 
addressed  to  an  iafdliblo  church! 

My  friend  has  again  quoted  the  passage,  "  Ho  that  will  not 
hoar  tho  church" — but  can  he  show  that  this  speaks  of  pastors 
cxf.'lusively,  and  not  of  t'v?  people  also  ?  I  have  aheidy  proved, 
that  every  Christian  boiiy  is  authorised  to  judge  them"^  that  aro 


within 


Feed  my  shcpp"  wan  another  passage  brouglit  for- 


34 


THE    INFALLIBILITY  OP 


ward  by  iMr.  ]\Tnf;iiire  ;  and  in  referenro  to  it,  I  beg  to  call  your 
atlciitioM  to  tlio  nuthoritics  of  sonio  omiy  Fathers  on  the  sub- 
ject. I'St.  Aiij;Ufitiu  says — "when  it  is  said  unto  Peter,  '  feed 
my  sheep,'  il  is  said  imio  am,." — (De  ajj;on.  Cin-ist,  c.  30.)  St. 
Ambrose  says,  "  v.hieh  shco|)  nnd  flock  St.  Peter  did  not 
receive  alone,  but  we  all  received  them  with  him." — (Lib.  do 
Sacred.)  I'lio  i)!is.sa<xe,  "  one  luld  and  one  shepherd,"  has  been 
quoted  by  31r.  Ma<.;uire.  Our  Lord's  meaning  clearly  is  this, 
that  the  ehmeh  which  liad  been  confined  exchisively  to  the  Jews, 
was  now  to  coinl)iiie  both  Jev/  and  Gentile  ;  that  the  barrier 
which  separated  them,  was  iienceforth  to  be  thrown  down,  and 
the  waters  of  life  to  flow  beyond  the  limits  of  the  Jewish  people, 
carrying  heuhh  and  fertiUty  through  the  whole  world.  The 
onus  lies  on  my  friend,  to  show  where  the  church  of  Home  is 
called  the  church  of  Christ,  or  where  the  Pope  is  called  the 
shepherd.  1  am  convinced  that  he  cannot  do  so.  I  assert,  on 
the  contrary,  that  to  call  any  creature  the  head  of  Christ's  church 
on  earth,  is  to  utter  a  blasphemy  against  the  Son  of  God,  who 
is  alone  the  head  of  the  church.  The  Psalmist  says,  "  The 
Lord  is  my  shepherd,  and  I  shall  not  want." — Psalm  xxii.  But 
my  iViend  lias  again  referred  to  the  passage  in  Lsaiah,  where  it  is 
said,  that  "  the  words  of  the  liord  shall  not  depart  out  of  *hy 
mouth  from  henceforth  and  for  ever."  If  you  consult  the  con- 
text, you  will  perceive  that  it  was  probably  addressed  in  an  espe- 
cial sense  to  the  Jewish  church,  as  he  mcnti  ms  Zion  and  Jacob. 
Some  conmientators  do  refer  it  to  the  restoration  of  literal  Israel. 
But  in  truth,  if  this  promise  confers  infallibility  on  any  church, 
then  the  promise  of  the  Holy  Spirit  will  confer  infallibility  on 
every  believer.  In  the  epistle  to  the  Romans,  St.  Paul  says, 
"  If  any  man  have  not  the  spirit  of  Christ,  he  is  none  of  his." 
Now,  1  aslc  my  friend,  are  we  to  understand  by  this,  that  every 
individual  having  the  spirit  of  Christ  is  thereby  rendered  infalli- 
ble ?  May  not  a  person  be  enlightened  by  the  holy  spirit,  with- 
out being  rendered  infaUible  also  ?  The  passage  from  Isaiah, 
therefore,  does  not  prove  any  thing  for  my  learned  friend's  argu- 
ment. Jle  ha,^  again  quoted,  "  Obey  your  prelates."  Now,  I 
find  in  other  parts  of  the  sacred  scriptures,  that  we  arc  desired 
"  to  tiy  the  spirits  whether  they  are  of  God,  because  many  false 
prophets  have  gone  out  into  the  world."  Again,  I  read,  "to 
tile  lav/  and  to  the  testimony,  if  they  speak  not  according  to 
this  word,  it  is  because  there  i.?  no  light  in  them,"  or  as  the 
Douay  version  gives  it,  "  they  shall  not  see  the  morning  light.'" 
And  again,  I  find  St.  Paul  saying,  "  I  speak  as  unto  wise  men 
judge  ye  yourselves  v.hat  I  say." — (1  Cor.  x,  15.)  And  oui 
Lord  himself  asks,  "why  even  of  your  ownselves,  judge  ye  nc 
what  is  right]" — (Luke  xii,  57,)     If  we  arc  thus  desired  to  try 


.'i* 


THE  ROMAN  CATHOLIC  CHURCH. 


35 


'g  to  call  your 
s  on  the  sub- 

0  Peter,  '  feed 
4,  C.30.)  St. 
*cter  did  not 
11."— (Lib.  do 
prd,"  has  been 
clearly  is  this, 
y  to  the  Jews, 
at  the  barrier 
wn  dt)wn,  and 
Fowish  people, 

world.  The 
^h  of  Rome  is 

is  called  the 

I  assert,  on 

'hrist's  church 

1  of  God,  who 
it  says,  "  The 
lalm  xxii.  But 
liah,  where  it  is 
lart  out  of  Oiy 
onsult  the  con- 
sed  in  an  cspe- 
ion  and  Jacob. 
)f  literal  Israel. 
»n  any  church, 

infallibility  on 
St.  Paul  says, 

none  of  his." 
this,  that  every 
endered  infalli- 
oly  spirit,  wilh- 
:e  from  Isaiah, 
:1  friend's  argu- 
tes."  Now,  I 
we  are  desired 
use  many  false 
in,  I  read,  "to 
t  according  to 
sm,"  or  as  the 
norninjT  light.'" 
unto  wise  men 
15.)  And  ouj 
s,  judge  ye  no 
s  desired  to  try 


the  spirits — to  go  to  the  law  and  the  testimony  and  to  judge 
and  examine  for  ourselves,  arc  we,  in  opposition  to  the  express 
dictates  of  the  word  of  God,  to  receive  every  thing  which  an 
ecclesiastic  tells  us,  without  examining  whether  the  doctrines  and 
precepts  inculcated  upon  us  are  in  accordance  with,  or  opposed 
(0,  the  revealed  will  of  heaven  ]  And  if  we  are  authorised  to 
examine,  as  to  the  truth  or  falsehood  of  the  doctrines  brought 
before  us,  then  will  it  clearly  follow,  that  no  church  is  inf\jilible. 

In  conclusion,  I  shall  now  propose  one  or  two  questions  to 
my  learned  friend,  to  which  I  shall  thank  him  to  give  me  ex- 
plicit answers.  In  the  fust  place,  I  should  wish  him  to  inform 
me,  how  many  general  Councils  have  been  held? 

Secondly — By  what  characteristics  are  general  Councils  to 
hi-  distinguished  from  others? 

Thirdly — Can  my  reverend  friend  produce  an  authenticated 
translation  of  the  scriptures,  perfect  and  infallible  ? 

And  Fourthly — Can  he  point  us  to  an  infallible  commentary 
upon  those  scriptures  1 

These  questions  I  put  to  him,  and  these  questions  must  be 
satisfactorily  answered  ;  or  else  I  assert,  that  I  have  strong  pre- 
sumptive evidence  against  the  infallibility  of  the  church  of  Rome. 
For  I  say,  if  the  church  of  Rome  be  infallible,  we  may  expect, 
that  she  is  able  to  refer  her  doctrines  to  an  infallible  and  clearly 
attested  standard — and  that  she  has  given  to  her  people  an  infaU 
lihlc  and  authentic  version  of  the  sacred  scriptures — and,  as  she 
holds  that  a  commentary  is  indispensably  necessary,  we  may 
also  expect  that  she  has  furnished  an  infallible  commentary,  so 
that  her  followers  may  not  wander  in  the  wilderness  of  error, 
but  have  a  sure  and  certain  guide  to  direct  them.  A  priest 
declares  at  his  ordination  on  oath,  that  he, 

"  Unhesitatingly  receives  all  things,  defined,  delivered,  and  declared  by  the 
holy  canons,  and  general  councils ;  " 

and  I  ask,  therefore,  have  I  not  a  right  to  put  these  questions  to 
any  priest  of  the  Roman  Catholic  church  t 

Mr.  Maguire. — It  may,  perhaps,  appear  to  many  of  my 
auditory,  that  I  have  an  Herculean  task  to  perform.  A  great 
number  of  questions  have  been  put  to  me  to  answer,  which  would 
require  much  more  than  the  comparatively  short  period  allotted 
to  me  for  addressing  you.  Mr.  Pope  opened  his  speech  by 
endeavoring  to  draw  a  distinction  between  the  church  of  Rome 
and  the  Catholic  church.  I  beg  and  crave  the  kind  and  impar- 
tial attention  of  all,  while  I  clear  up  what  he  seems  to  consider 
an  insurmountable  difficulty.  In  the  early  ages  of  Christianity 
the  church  was  not  known  by  any  other  name  than  that  of  the 


,ifr 


36 


THE   INFALMniLIXr  OP 


fl 


Cntholic  r|\ui<'h.  It  was  .so  dt-si^rtrntcfl  in  llio  Apo.stlos'  croed. 
No  otlirr  chiiich  had  tluMi  the  iindiicily  to  compiiio  it-u  It"  with 
Iho  cliMich  (4'  Christ,  la  the  lapse  of  time,  however,  when  tho 
AiiniH  bceainc  inipudent  aud  poworliil — when  they  ^ot  the 
Emperor  C'diislauliiis  on  ll'cir  s'ufe,  and  tho  temporal  power  was 
employed  to  .^ul)vert  llie  iluirch  of  (.'lui<t — when,  in  line,  lh".-o 
heretics,  iuiitalin;^  fh(;  example  of  Julian  the  apostate,  who  rooted 
up  the  foundation  of  the  old  temple  of  deiibalem,  and  vainly 
attempted  to  rebuild  it,  in  orc'cr  to  falsify  the  prediction  of  tho 
Son  of  (jod — sousjiht  to  di.>i)rovo  the  prunnses  of  Christ  to  his 
church,  by  overterning  its  {government,  and  establishing  a  new 


one- 


-it  wa- 


tl 


ion  ihou'dit  ncee.ssarv,  for  di.-lineliou  ;-,ake,  to 


superadd  tho  epidiet  Uonian,  as  a  eommuiilon  uith  the  h'eo  of 
Rome  waa  looked  iiiion  as  the  Icsl  of  unity,  and  all  other  churches 
declared  i\ei('tieal  or  sehisniatical,  which  reiused  to  acknowled<.;o 
the  bisliop  of  i'lome,  the  vicar  of  Christ  on  earth.  Thus  tho 
word  consubstantial  was  Jirst  introduced  at  tho  Council  of  IVice. 
Wc  all  know  that  Iho  term  had  no  oii;j,in  in  tho  scriptures.  Tho 
word,  however,  is  to  be  Ibiind  in  tlu;  Litiuuy  of  the  I'lotestant 
church.  I'tly  friend  must  admit  that  the  (eriti  "iionian"  was  in- 
troduced lawtully,  and  according  to  the  j^ospel,  or  he  must  deny 
that  tlio  term  "  consMbstanfial,"  was  introduced  knsfiilly — ho 
must  deny  t'ao  Council  of  ><ice,  which  is  acknowledp,('d  by  Dr. 
Walton,  and  all  Protestant  historians.  The  name  makes  nothing 
for  my  friend's  ar/rument.  Thoii'di  llic  name  Roman  lias 
been  ad. led,  it  is  sliii  tl:e  same  church.  ^Vhen  Arius  broached 
his  heresy,  the  Catholic;  church  either  then  was  in  existence,  or 
it  was  not.  If  it  was  then  in  existence,  Arius  had  no  right  to 
set  up  a  cluirch  a^-rainst  the  church  of  'iod.  If  it  was  not  the 
Catholic  ciiurch  which  cendeinned  Arius,  t!ie  church  which  ho 
set  up  could  not  be  the  Catholic  church,  for  he,  for  a  time,  .stood 
alone.  Where  wus  t!io  Cat'iolic  church  at  the  time  when  Luther, 
as  h.':  says  hiaiself,  stood  alone,  and  was  the  only  one  who  had 
the  courage  to  verily  (he  hatchet  to  the  root  of  Topery  ?  T1)0 
name  Ilonran  was  tiien,  as  I  have  clearly  proved  (o  you,  give;' 
to  the  CalhoUc  church  lo  serve  as  a  dislinclivi!!. 

I  have  already  e.vplaiued  to  you,  that  the  title  ecumenical,  .■v.s 
assumedhy  the  patriarch  of  Constantinople,  was  blaspliemou  ■. 
Christ  is  tlie  only  ecumenical  pastor — h.e  is  tho  found-iion  and 
the  corner-stone.  Tho  Apostles  formed  tho  edilice — -iut  if  tho 
word  be  taken  i:i  t!i'!  limited  sense  in  which  it  is  applied  to  tho 
bishop  of  Home — that  is  the  visible  head  of  the  Universal 
Church — it  is  not  blasphemy.  j^Ir.  l?one  has  repeated  the  quo- 
tation from  St.  Augustiu — thcro  the  arguments  of  St.  Aui^us- 
tin  ar(5  employed  against  the  Donatists,  who,  like  Mr.  Pope 
himself,  set  up  their  own  authority  against  that  of  the  Catholio 


J 


Tlin  ROMAN  CATHOLIC  <;IIURCH. 


37 


rhiirrh — who  anpcnlrd  iVmii  tho  nntlt'^-ily  of  tho  chiircli,  nnd 
from  a  roj;tiliirly  oiiliiiiiod  miiiisdy  (i»  th'  ,r  own  private  itpiiiiiuH. 
It  U  jtist  ns  if  an  iiiilivitlunl  huviivf  Lt-cn  coiulomiiod  in  llio 
Kin;4'.s  lioncli,  tlion  appnilcil  to  \\\r  l(oiiso  ol"  Lords,  and  then 
to  [he  Kinir,  luul,  on  ilic  decision  In  imlj  given  ayainst  liini,  he 
should  locin'  to  iiis  own  ]iiivutc  authority. 

Mr.  1*()|)0  Imrt  (iMot(!d  St.  Au;j,iistiii  and  St.  .Tcroino,  wlio  dis- 
finj^iiishcd  l)otwofn  the  clinrch  oi'ii(iuie,and  tlie  Caiholic  <hiu-eh. 
But  these  llidiers  have  sum*  tinir.s  spoken  of  the  clnncdi  ui'  Home 
as  a  diocess,  or  as  a  palriarcliale.  Did  they,  however,  (h'liy 
that  the  eliurch  of  ilome  was  the  mother  and  inatrico  of  all  other 
churches  {     Jict  them  speak  lor  themselves. 

In  his  eleventh  hook  De  Doclrinn  (Jhrisliaim,  where  laying 
down  a  rule  to  dislinjj;uish  canonical  hook.s,  St.  Augnstin  says — 

"In  liiis  iiKiuiry,  tho  iiiilliorify  of  llio  giont'M- part  of  tlio  Cliiirtlie'i  imistl)e 
followid,  ami  piiiticiilaiiy  of  those  thiit  linki  ar)oytohcul  sccd,  and  received 
epistles tioin  tho  Apo-lliH." 

And  lih.  Contra  EmsloJam  Fundatnenli,  ho  says — 

"Many  arf>  tiic  con.aidcrulionH  which  Ucep  nio  in  tho  Ciitholic  church — tho 
assent  ot  nations — Iut  antlmrity — llrst  c^tiihlislu'd  by  niiraclos — cherished 
by  hopo — extended  hy  cliaiily — Ktron<j^th(;ne(l  l>y  lai>si>  nf  years  ;  the  succes- 
sion of  pastors  from  the  chair  of  I'ttci;  to  whom  tin;  Lord  CDnunilleil  ihe  carr  of 
feediir^  Idsjlocl:  dnwii  to  the  present  Insliop;  hii=lly,  tho  name  itself  of  Catholic.''* 

Thus  ho.  identifies  the  Catholic  church  with  tho  bishop  of 
Rome,  to  whom  lie  says,  Christ  committed  tho  caro  of  feeding 
his  flock.  So  much  for  tho  distinction  between  the  church  of 
Homo  and  tho  Catholi*'.  church. 

Mr.  l*ope  admits,  (hat  a  man  may  be  excoaimunicatcd.  How 
can  the  church  excommunicate  uidess  it  possess  authority?  Is 
it  not  evident  too,  thr.t  it  is  an  authority  to  which  man  should 
yield  obcdicnco  ?     'VVhat  does  St.  Auo;us;lin  say? 

"  I  would  not  believe  the  gospel,  if  tlic  authority  of  the  Catholic  church  did 
not  nic-vt!  1.10  tliorcto."' 

Will  i\rr.  Pope  sh  )V/  me,  that  ho  does  not  deviate  from  tho 
living  authority  of  tho  Catholic  ciim-eh  \  I  ii(>iy  him  to  do  .so. 
flc  appeals,  indeed,  to  an  invisible  chiu'ch — ho  qurite.s  atext  of 
scriptm-e  to  prove,  that  where  two  or  three  are  gathered  in  the 
Lord's  name,  there  will  ho  bo  in  the  midst  of  them.  This  is 
no  new  doctrine.  There  our  Lord  speaks  of  private  prayer. — 
The  Apostles  command  all  to  believe  in  tlie  holy  Catholic  church. 
There  iiever  existed  a  time  since  tho  Apostles  in  which  tint  holy 
Catholic  church  was  not  visible  on  earth,  otherwise  tho  Apostles 
would  have  bound  us  to  believe  in  a  church  of  whoso  existence 
there  v/as  no  certaiiity. 

Let  Mr.  Pope  reconcile  the  idea  of  a  Universal  church,  to 
that  of  two  or  three  beincp  assemlded  in  Christ's  name,  or  let 

4 


THE   INFALLIBILITY  OP 


him  show  that  two  or  tlire  establish  our  notion  of  universality. 
Mr.  Pope  in  vain  appeals  lo  liis  invisible  church.  This  is  an 
argument  which  would  delight  our  infidels.  The  Jew  may  say 
to  ihe  Christian — ''  Christ  made  great  promises  to  his  church 
according  to  your  account — he  declared,  the  gates  of  hell  should 
not  prevail  ngainsL  her — and  he  said,  that  whoever  should  not 
hear  her,  should  be  condemned  ;  he  also  compared  her  to  a  city 
built  upon  a  mountain.  Yet,  we  find  that  he  has  not  fulfilled 
his  promises — th:it  his  church  may  fail — tliat  the  gates  of  hell 
have  prevailed  against  her — that  tlie  spirit  of  God  has  diparled 
from  her,  and  that  the  promises  of  visibility  have  been  shame- 
fully violated.  It  is  then  necessary  for  you  to  look  out  for  that 
Messiah,  whose  coming  we  daily  expect."  These  arguments 
might  be  used  against  the  man  who  admits,  that  a  time  did  exist, 
since  the  coming  of  Christ,  when  there  was  no  visible  church 
upon  earth.  With  regard  to  the  authorities  which  I  have  pro- 
duced from  the  holy  Fathers,  I  have  quoted  from  them  where 
they  expressly  treat  of  the  authority  of  the  church — I  do  not 
select  passages  from  them  where  they  allude  to  the  church,  mere- 
ly by  a  side  wind,  and  which  passages  prove  nothing  upon  the 
subject.  Mr.  Pope  calls  upon  me  to  produce  a  genuine  infal- 
Hble  translation  of  the  Bible — that  is  to  be  found  in  our  church, 
which  is  not  in  his.  We  have  the  Latin  vulgate,  the  noble 
translation  of  St.  Jerome,  and  approved  of  by  the  council  of 
Trent — that  is  our  acknowledged  and  authentic  Bible.  I  retort 
upon  Mr.  Pope — I  call  upon  him  to  show  me  any  translation  in 
his  church,  that  can  be  said  to  be  infallible.  The  Protestant 
church  is  fallible — the  translators  of  their  Bible  were  fallible — 
and  the  man  who  reads  it  is  fallible.  IIow  can  certainty  be 
built  upon  uncertainty  ?  How  can  infallibility  proceed  from 
fallibilities,  or  to  use  an  expression  of  a  great  dignitary  of  the 
Established  church,  "  How  can  an  immoveable  edifice  be  built 
upon  a  moveable  foundation  ?  " 

Let  Mr.  Pope  answer  that  argument  if  he  can  ;  a  child  who 
is  born  in  Mr.  Pope's  communion  must  remain  a  Deist  till  he 
has  arrived  at  the  years  of  discretion.  A  Bible  is  then  put  into 
his  hands.  I  will  admit  that  he  is  conscious  of  the  existence  of 
a  God — All  his  works  proclaim  it.  "  Coeli  enarrant  gloriam 
Uei."  But  he  can  never  ascertain  of  himselt',  from  the  book 
pu<  into  his  hand.-;,  the  religion  which  God  has  ordained.  He 
mu^t  learn  that  from  his  Clergy  or  from  Mr.  Pope — I  respect 
the  Protestant  Clergy — I  acknowledge  they  possess  the  titulus 
coloratus.  Mr.  Pope,  I  should  remark,  is  not  sent,  and  St.  Paul 
tells  us  that  no  one  is  to  preach  who  is  not  called  as  Aaron  was 
-—"And  how  can  they  preach  unless  they  be  sent."  The  Pro- 
testant child,  when  the  Bible  is  put  into  his  hands  cannot  believo 


f  universality. 
.     This  is  an 
Jew  may  say 
to  his  church 
of  hell  should 
er  should  not 
d  her  to  a  city 
Ls  not  fulfilled 
J  gates  of  hell 
1  has  departed 
)  been  shame- 
ok  out  for  that 
se  arguments 
time  did  exist, 
visible  church 
ch  I  have  pro- 
n  them  where 
nch — I  do  not 
!  church,  mere- 
thing  upon  the 
genuine  infal- 
in  our  church, 
^ate,  the  noble 
the  council  of 
Bible.    I  retort 
y  translation  in 
L'he  Protestant 
were  fallible — 
in  certainty  be 
proceed  from 
ignitary  of  the 
idilice  be  built 

I ;  a  child  who 
a  Deist  till  he 
is  then  put  into 
le  existence  of 
arrant  gloriam 
from  the  book 
ordained.  He 
ope — 1  respect 
sessthe  titulus 
nt,  and  St.  Paul 
1  as  Aaron  was 
t."  The  Pro- 
cannot  believo 


THE  ROMAN  CATHOLIC  CHURCH. 


39 


in  the  infallibility  of  the  translator — he  cannot  take  the  scrip- 
tures upon  the  authority  of  the  Catholic  church,  he  must  disbe- 
lieve them  altogether.  The  Protestant  Clergy  should  beware 
of  the  principles  so  confidently  put  forlh  at  the  present  period, 
and  to  which  they  lend  their  countenance  and  su[)port.  If  every 
individual  is  to  be  constituted  interpreter  of  the  scriptures,  the 
day  will  arrive  when  tho  clergy  will  be  thrown  overboard,  and 
they  will  be  glad  to  fly  from  the  machinations  of  those  who  would 
make  every  old  woman  in  the  country  an  interpreter  and  ex- 
pounder of  the  sacred  word  of  God. 

When  Mr.  Pope  takes  the  Bible  into  his  hands,  he  should 
prove  that  it  is  inspired.  Granting  that  he  establishes  its  authen- 
ticity, he  has  done  nothing,  if  he  cannot  jirovc  its  inspiration.  I 
defy  him  to  do  so  upon  his  own  principles,  without  being  enclos- 
ed in  a  vicious  circle.  He  receives  the  scriptures  upon  the  right 
of  private  judgment,  and  he  then  proves  the  divine  right  of  pri- 
vate judgment  from  the  scriptures.  With  regard  to  general 
councils,  he  wishes  to  know  how  many  have  been  recognised  in 
the  church.  If  1  be  not  able  at  this  moment  to  state  with  nu- 
merical certainty  the  councils  which  are  received,  he  will  con- 
clude that  the  church  is  not  infallible.  I  tell  him  there  have 
been  eighteen  ecumenical  councils,  whose  definitions  on  articles 
of  taith  are  held  to  be  uifallible.  If  Mr.  Pope  proves  that  any 
of  the  ecumenical  councils  have  sanctioned  any  thing  which 
contradicts  the  faith  of  the  Catholic  church,  that  indeed  would 
be  something  like  an  unanswerable  argument.  He  says  that 
some  councils  are  received  in  one  diocess,  and  others  in  another. 

There  never  was  an  ecumenical  council  held,  but  its  doctrines 
were  immediately  received  throughout  the  church.  IJut  it  is  not 
so  with  regard  to  local  discipline.  We  aflirm  that  it  would  be 
scandalous  and  unchristian  to  break  communion,  on  account  of 
diftercnccs  in  what  is  called  local  discipline.  Mr.  Pope  dissents 
from  tiie  church  of  England,  either  inessentials,  or  he  does  not. 
If  he  difi'er  in  essentials,  then  there  is  no  union  in  the  Protes- 
tant churches.  But  if  his  cause  of  difi'erence  be  not  essentiJ, 
he  rends  the  seamless  garment  of  Christ — he  goes  out  of  the 
ark  of  Noah  without  necessity,  and  separates  without  excuse 
from  that  general  society  of  men — the  Protestant  church,  and 
thus  becomes  a  factious  and  dangerous  member  of  society.—- 
What  says  the  Apostle  Paul  ? 

"  I  hpi^'^ccli  that,  yo'.i  walk  wortliy  of  tlio  vocation  in  which  yon  are  called, 
with  ail  liuinilify  and  mildness,  with  pa'iencr,  suppoitino;  one  another  in 
charily,  oareCul  to  keep  tiio  unity  of  the  spirit  in  tlie  hond  of  peace.  One 
body  and  one  spirit ;  a.-i  you  are  called  in  one  hope  of  your  calHng.  One 
Lord,  one  taitli,  ono  baptism,  one  Gud  and  Father  of  all,  who  is  above  all, 
and  through  all,  and  in  u-<  all." — EpijUr  to  Ihe  Epiirsians,  \v,  I.  2,  3,  4,  5,  6. 


40  THE     INFALLIBILITY    OP 

Are  differences  nllov.cci  hero  ?  I3  (he  conduct  of  the  heretics 
and  rr •brniers  jus^tiiied  by  this  passage?  They  all  sot  up  their 
right  of  private  judgment, — Ariusi,  Luther,  Culvin,(Ecolampadius 
and  Zuingliu,s,  the  last  of  whom  affirm,^,  that  in  the  words 
"  tliis  is  my  body,"  the  verb  "  is  "  was  iv^ed  by  Christ  for 
EEPRTSENTs,  Contrary  to  the  doctrine  of  Luther,  by  v.hom  he 
was  excomnnmicated. 

The  church  ot'England  says  that  good  works  are  necessary  ; 
Mr.  Pope  denies  (hat  they  are.  Baptism  witli  the  sign  of  the 
cross  is  received  in  the  church  of  England.  Will  ho  show  me 
any  authority  I'rom  Scripture  for  that  ?  We  are  told  in  scripture 
to  keep  holy  the  Sabbath  day — Mr.  Pope  violates  that  com- 
mandment, by  changing  its  object ;  or  he  must  admit,  that  all 
things  appertaining  to  salvation  are  not  contained  in  the 
scriptures.  1  lo  sliil  sophistically  endeavors  to  raise  a  difference 
bet^veen  the  church  of  Home  and  the  Catiiolic  church.  But  I 
have  shown  from  St.  Augustin  and  maiiy  other  i<\itliers,  that 
the  church  of  Christ  is  none  other  than  (ho  various  Christian 
churclics  throughout  the  world  in  communion  v»ith  the  cluirch 
of  Kome.  3Ir.  Pope  quotes  St.  Paul,  to  sho.w  that  the  promises 
of  Christ  to  his  church  were  conditional.  'Tis  well  he  admits 
that  the  promises  were  made,  and  it  were  better  had  he  not 
attempted  (o  prove  them  conditional.  St.  Paul,  v.riting  to  the 
Gentiles  dispersed  at  Home,  and  who  had  been  received  into  the 
church,  warns  them  against  vainly  boasting  of  their  election,  and 
their  having  been  preferred  to  ih.c  Jews.  lie  tells  tiiem  not  to 
glory  against  tl^c  branches  (moaning  the  Jev>'s)  who  had  been 
cut  off  through  their  incredulity,  bi-o  rather  to  persevere  in 
righteousness  lest  they  shotild  be  cat  oil",  and  the  Jews  again 
engrafted.  "li'lliou  continue  in  his  goodness  (says  he,)  otherwise 
thou  also  shalt  be  cut  otf." 


Mr.  PopF,  rose  and  said, — My  friend  has  touched  on  several 
topics,  which  more  properly  belong  to  the  question  to  be  dis- 
cussed to-morrow.  I  shall,  therefore,  tor  the  present  pass  them 
by,  and  proceed  at  once  to  my  subject.  He  says  that  our 
Saviour  divl  not;.vivc  any  command  to  write  the  scriptures.  Eut 
if  tho  sacred  scriptures  were  not  written  by  the  command  of 
God,  then  they  cannot  bo  inspired.  lie  says,  that  I  cannot  show 
him  any  pas:=ages  in  the  I'ible,  in  which  sucii  a  command  is 
given — In  the  book  of  Exodus,  xvii,  14,  Douay  version,  I  read, 

"  And  tin  Lord  said  to  Moses;  ^l'rile  llns  for  amemorialin  alool;  ami 
dclivf r  it  U)  tlic  eai3  ot"  Josue,  lui-  i  will  destroy  the  memory  of  Amalec  from 
undor  licaven.'' 

Agiiin,  ill  tlio  101  psalm, — "I^t  these  things  he  wrillen  unto  anotliol 
generation." 


THK    ROMAN    CATHOLIC    CHURCH. 


41 


fbe  heretics 
sot  u|)  their 
olampadius 
the  words 
Christ  for 
y  v.hom  he 

necessary ; 
sign  of  the 
10  si)o\v  me 
in  scripture 
5  that  corn- 
jit,  that  all 
ed  in  the 
I  difterence 
:h.  But  I 
itliors,  that 

Christian 
the  church 
c  promises 

he  admits 
ad  h.e  not 
ting  to  the 
cd  into  tjie 
ection,and 
iiem  not  to 
)  had  been 
rsevcre  in 
^ewii  again 
I  otherwise 


on  several 
to  be  dis- 
pass  them 
<  that  our 
res.  Eut 
rnmand  of 
luiot  )<how 
mmand  is 
on,  I  read, 

a  book,  ami 
Vnialec  fiom 

nto  anotliol 


In  the  30ih  Isaiuli,  8  vt 


"  IS''o\v,  iheicfoi'O,  i:o in  and  ivritc  for  them 


V  -a 


upon  box,  anil  note  it  diligently  in  a  boolv,  and  it  shall  be  in  the  latter  days  for 

atcsliiauiiij  Jiir  ever." 

Ezi'kicl,  xliii,  1 1. — "  Kliow  them  the  form  of  the  house,  and  of  the  fashion 

thereof,  the  iroin<^5-out,  and  the  coniinus-in,  and  liie  wliolo  plan  tlicreol",  and 

all  its  onJinanciJS,  and  all  its  oi;ii,T,  ai'd  a''  its  iawrf  ;  and  thou  shall  v.irile  it  in 

tbeir  si^^ht,  that  the/  may  keep  Li^  e  Ibrm  tliercuf,  and  its  ordinances, 

and  do  them." 

Hal),  ii,  -2. — "  And  the  Lord  answered  me,  and  said:  icrite  the  vision  and 

make  it  plain  upon  tnble.i :  that  lie  that  readelk  it,  may  run  over  it.'''' 

Rev.  i,  11. — "  What  thou  saycst,  loriie  ill  (t  ioo,'^;  and  send  to  the  seven 

churches  which  are  in  Asia." 

19rh  verse  of  the  same  chapter. — "  ^Vr'ttc  therefore  tiie  things  which  thou 

hast  seen,  and  which  are,  and  which  must  tjedom^  h.ereui'tcr." 
Chap,  ii,  1. — "  L'nto  the  an-^el  of  the  eiiUi-eliof  ilphe.sus,  write.'''' 
8  verse. — "And  to  the  angel  of  the  uhureli  of  Smyrna,  lorilc." 
1:2  verse. — "And  to  the  an'jel  of  the  church  of  I'eri^nmus,  write." 
18  verse. — "  And  to  the  aniifl  of  the  church  of  Tliyalira,  ivr'ite." 
3  chap.  1st  verse. — "  And  to  IIk;  ani^el  of  tiic  clmrch  of  fcardis,  tvritc." 
7  verse. — "And  to  the  ani.';el  of  the  cliurch  of  riiiladeiiihia,  write." 
14  verse. — "And  to  t'le  aniri  1  of  the  cliureh  of  Ijiiodiceii,  icril.e.     These 

thlntfs  siiith  the  Amen,  tlic  faithful  and  true  witnesc-,  ^i:o  is  the  be^^inning  of 

the  creation  of  Got'." 

Here  then  are  the  express  command:^  of  our  Saviour  himself, 
for  writing  at  least  particular  portions  of  the  word  of  God.  We 
shall  HOW  see  w  hat  arc  the  opinions  of  Fathers  upon  the  subject. 
St.  Augustin,  de  Consent.  Evang.  lib.  i,  cap,  7,  says, 

"This  first  is  to  bo  discussed,  which  some  ar.e  accut.onied  to  ohjf^ct  to — 
why  the  Lord  himself  wrote  nothing  ?     Pagans  chiefly  start  this  objection." 

And  further,  in  the  same  book  and  25th  chap,  ho  says  : 

"'W^hen  they  (mcaiiing  t'ae  evangeli.^ts)  wrote  '.vh.at  h(^  sliowed  and  said, 
it  is  by  no  means  to  he  inferred,  tliat  ho  himself  did  not  write;  since  he  astiie 
head,  dictated  what  his  members  put  down  ;  lor  wiiatsoever  he  wished  that 
wo  sliould  know  of  his  deeds  or  sayings,  he  commanded  to  be  written  as  by 
lis  own  hands." 

And  Gregory  the  Great  (m  Prrefat.  in  lib.  Job.) 

"If  having  received  letters  from  some  great  man,  w'o  read  the  words,  and 
should  deniand  with  what  pen  these  words  were  written  :  this,  imleed,  would 
be  most  lidiculoug,  to  trouhle  ourselves  iiirpiiring,  not  so  much  who  was  the 
author?  er  what  was  his  name  ?  as  \vith  wh,\i  pen  the  v.-ords  v.-ere  wiilten  ?" 
"  When,  therefori^,  wo  believe  the  sub'-'tauee  of  the  letters,  and  aeknowledgo 
thelloly  Kpirittobetheaut'ior  of  tiie  matter,  if  v,-e  sliouM  setahout  inquiring 
for  the  seiiho,  what  else  are  we  doing  than,  ii"  alicr  reading  letters  wo  should 
vaiidy  trouble  our  heads  about  the  i)en  tliey  v.-ere  written  with." 

And  the  same  autlior  says  (Epist.  lib.  iv,  indict,  xii,  ep.  31. 
Paris,  17U5,) 

"  What  are  the  holy  scriptures,  but  a  certain  epistle  from  the  omnipotent 
God  to  his  creaturcc." 

And  Athanasius,  in  Rescript  ad  Liber,  torn,  i,  .speaking  of 
Christ,  says : 

"  lie  it  is  who  has  spoken  by  the  prophets— He  it  is  who  has  coniposcd  tlie 
Old  and  iN'cw  Testament.'- 


42 


THE    INFALLIBILITY    OF 


My  learned  friend  made  some  observations  on  the  quotation 
from  Dupin.  The  opinions  of  Dupin  are  clear  and  distinct  upon 
the  subject ;  and  you  have  pnly  to  contrast  his  observations  with 
those  of  my  friend,  to  convince  you,  that  the  Roman  Catholic 
church  was  not  in  primitive  times  acknowledged  as  the  universal 
church.  He  also  referred  to  that  passage  in  the  creed  where  it 
is  said,  "  I  believe  in  the  Holy  Catholic  church."  The  creed, 
I  admit,  is  an  ancient  document  ,*  and  were  I  even  to  grant  that 
it  was  penned  by  the  Apostles,  Mr.  Maguire  need  not  have  given 
h'mself  the  trouble  of  proving,  that  the  universal  church  of  Christ 
was  called  the  Catholic  church.  I  admit  this  at  once ;  but  I 
deny  as  distinctly  that  this  term  applied  to  the  church  of  Rome ; 
and  until  Mr.  Maguire  proves  this,  I  maintain  that  his  other 
arguments  go  for  nothing.  I  know  my  friend  attaches  great 
importance  to  the  authority  of  the  Fathers,  and  I  shall  now  allude 
to  a  passage  from  TertuUian  which  was  referred  to  in  my  lettei 
to  Mr.  Maguire.  In  order  to  secure  Christians  in  true  doctrine, 
he  recommends  them  to  consult  the  Apostolic  churches,  men- 
tioning the  churches  of  Corinth,  of  Philippi,  of  Thessalonica, 
and  of  Ephesus,  as  well  as  of  Rome. — Tertul.  de  prascrip.  ad 
Hccr.  §  14,;?.  108,  109. 

Now  I  would  ask,  had  TertuUian  considered  that  the  church 
of  Rome  was  the  universal  church,  or  that  she  maintained  an 
authority  over  other  churches,  would  he  have  written  thus  ] 
Would  he  have  spoken  af  other  churches  in  the  same  strain  in 
which  he  speaks  of  the  church  of  Rome — had  he  considered 
her  as  the  supreme  or  universal  church?  Truly  TertuUian  did 
not  place  her  in  so  high  a  rank  as  my  friend  would  have  us  to 
suppose.  In  relation  to  this  passage  which  I  have  quoted, 
the  Roman  Catholic  writer,  Beatus  Rhenanus  remarks,  that 
"if  Tertulliuu  were  to  utter  such  a  sentiment  in  his  day,  relative 
to  the  church  of  Rome,  he  would  not  escape  punishment." 
Rhenan.  Argum.  in  Tert.  de  Praec.  et  alibi.  Impres.  Basil, 
1521.  /  could  mulliphj  many  quotations  from  the  Fathers  to  the 
same  purport,  but  that  J  tvish  to  occupy  my  time  with  other  matter. 

In  the  Council  of  ChiiUciuu  it  was  decreed,  that  equal 
/espect  should  be  paid  to  the  Bishops  of  Constantinople  and 
Rome.  And  I  would  ask,  can  any  thing  more  distinctly  prove, 
that  the  church  of  Rome  was  not  in  the  earlier  ages  looked 
upon  exclusively  the  church  of  Christ  ?  Or  can  any  thing 
more  directly  contradict  the  assumption  of  universal  authority 
claimed  by  that  church  ?  But  I  would  also  ask  my  friend,  if 
the  church  of  Rome  was  in  the  first  ages  considered  as  the  su- 
preme or  universal  church,  how  does  it  happen,  that  the  Apostle 
Paul  addressed  epistles  to  several  churches  without  the  most 
distant  reference  to  the  authority  of  the  ctiurch  of  Rome ;  and 


the  quotation 

distinct  upon 

Tvations  with 

lan  Catholic 

the  universal 

eed  where  it 

The  creed, 

to  grant  that 

ot  have  given 

irch  of  Christ 

once ;  but  I 

ch  of  Rome ; 

lat  his  other 

:taches  great 

dl  now  allude 

)  in  my  lettei 

rue  doctrine, 

urehes,  men- 

?hessalonica, 

prcEScrip.  aa 

it  the  church 
maintained  an 
written  thus? 
ime  strain  in 
le  considered 
rertuUian  did 
d  have  us  to 
rave  quoted, 
emarks,  that 
day,  relative 
junishment." 
ipres.  Basil, 
Fathers  to  the 
other  matter. 
1,  that  equal 
ntinople  and 
inctly  prove, 
ages  looked 
n  any  thing 
sal  authority 
ny  friend,  if 
^d  as  the  su- 
t  the  Apostle 
ut  the  most 
Rome;  and 


THE  ROMAN  CATHOLIC  CHURCH. 


43 


that,  in  the  epistle  which  he  addressed  to  the  church  of  Rome, 
he  does  not  make  the  most  indirect  allusion  to  her  being  tho 
Catholic  or  supreme  Church,  much  less  to  her  possessing  the 
prerogative  of  infallibility  1  Nor  is  the  epistle  even  addressed 
to  Peter,  who  is  said  to  have  been  the  first  Bishop  of  Rome. 
On  th*^  contrary,  we  find  the  epistle  addressed  "  to  all,"  (mark 
that)  "  to  all  that  are  at  Rome,  the  beloved  of  God,  called  to  be 
saints."  There  is  not  one  word,  you  perceive,  about  the 
boasted  supremacy  of  that  Church — nor  the  least  mention  of 
the  Apostle  Peter.  It  is  addressed  to  all  those  who  composed 
the  church  of  Christ  in  that  city.  Where,  then,  I  would  ask,  is 
there  the  slightest  ground  of  argument  to  show  that  the  church 
of  Rome  was  the  supremo  church  ?  I  assert,  that  Mr.  Maguire 
has  not  established  his  opinion  on  this  subject ;  while  on  the 
contrary,  it  must  be  evident  to  every  one  present,  from  the  pas- 
sages which  I  have  quoted  from  scripture,  and  from  the  Fathers 
also,  that  no  such  doctrine  was  entertained  in  the  first  ages  of 
the  church.  My  friend  has  brought  forward  the  word  "  con- 
substantial,"  to  show  that  w'ords  have  been  introduced,  which 
are  not  to  be  found  in  scripture  ;  and  argues  that  the  term 
Roman  Catholic  may  be  also  admitted,  though  not  found  in 
sacred  writ.  I  allow  that  there  are  many  words  used  by  theolo- 
gians which  are  not  to  be  found  in  scripture,  but  deny  that  this 
makes  for  his  argument.  The  terms  which  theologians  use,  do 
not  contradict  themselves  ;  but  I  appeal  to  common  sense,  is 
there  not  an  evident  contradiction  in  the  term  Roman  Catholic? 
To  speak  of  a  particular  universal,  I  maintain,  is  ab>urd — 
"  Where  the  true  church  was  before  Luther,"  and  the  Pope's 
supremacy,  I  shall  consider,  when  we  come  to  the  question  of 
the  Reformation. 

My  friend  has  referred  to  the  passage  which  I  quoted  from 
St.  Augustin,  pointing  out  the  method  by  which  we  might  dis- 
cover the  true  church  of  Christ.  I  confess  that  I  was  not  a 
little  surprised  at  his  commentary  on  that  passage.  If,  however, 
he  admits  that  St.  Augustin  held  that  the  scriptures  were  to  be 
referred  to  in  contentions  with  reputed  heretics, — as  the  church 
of  Rv^nie  considers  me  a  heretic,  she  should  condescend  to  refer 
me  for  the  discovery  of  the  marks  of  the  true  church  to  the 
same  authority.  St.  Augustin  again  says,  "I  am  unwilling 
that  the  church  be  c'cmonstrated  by  human  documents  but  by 
divine  oracles." — (De  Unitat.  Eccle.s.  c.  3.) 

I  did  not  cite  "  where  two  or  three  are  gathered  together  in 
my  name,  there  am  I  in  the  midst  of  them,"  to  prove  the  invisi- 
bility of  the  church  of  Christ; — nor  did  I  argue  that  two  or 
three  constituted  the  universal  church.  What  I  said  was,  that 
the  church  of  Christ,  or  the  universal  church,  consisted  of  the 


44  Tlir,     INFAT.T.iniLITV     OF 

entire  body  of  the  raithliil,  however  scaitorcd  over  tlie  world, — 
and  the  Grrat  Kead  of  llu;  Church  had  promised,  that  where- 
ever  (wo  or  three  wcro  assembled  toi^eiher  in  ids  name  he 
would  bo  widi  iheni  to  hlot-'.s  them  and  to  preside  over  them. 
My  friend  has  aiiutled  to  the  nretniso  nnido  by  Chri-st,  "lie  shall 
guide  you  into  all  truth."  iJut  l;o  should  rcmenil)er,  that  wliile, 
some  of  tile  pronii:^es  refer  to  tho  iireat  body  of  iho.-e  who  (  om- 
pose  tho  ehiuvii  of  Christ,  others  were  intended  e.>pceially  for 
tho  Apostles.  In  a  succeeding  ehajjter  v.e  iind  Christ  promised 
tho  Conit'orter,  "  lo  bring'  to  l/icir  rcuHiuhrancc  all  that  he  had 
spoke. \''  Wo  cannot  say  that  we  heard  (  hrist  sneak  rira  voce., 
as  the  -Vpostles  did.  And  therefore  it  will  be  seiMi,  lliat  there 
are  some  of  the  promises  which  cannot  apply  to  any  but  to 
them.  i\Iy  liiend  says,  "  ho  w as  qtfits  \\'\\h  nic  on  the  I''atliers." 
Is'ow,  I  atiirm,  that  the  [fassages  which  I  cpiotod  iVmn  tb.eir 
writings,  went  distinctly  to  prove,  that  in  the  early  ng(>s,  neither 
tho  int'allibilitv,  tho  supremacy,  nor  the  uuiv<  isulity  of  the 
church  of  l!  lue  was  acknowledged.  Should  1  .^irant,  however, 
that  31r.  3iaguire  "  was  quits  with  me,  in  reference  to  the 
Fathers,"'  what  does  thn  concession  amount  to  I  Tb.at  we  have 
Fathers  against  ]<"atliers — and  how  shnil  we  in  ti:e  midst  of 
such  uncertainty,  if  we  depend  on  them,  be  able  to  .'ome  to  any 
specilic  conclusion  J  1  therei'oro  do  trust,  that  the  result  of  tho 
present  discussion  maybe,  that  wo  shall  throw  tb.e  Fathers  over- 
board, and  sailing  in  the  ark  of  the  living  Cod,  his  holy  scrip- 
lures,  launch  out  upon  the  great  ocean  of  religious  truth.  My 
friend  has  said,  that  the  version  of  the  scriptures  which  contains 
the  pure  word  of  God,  is  that  translated  by  Jerome,  and  sanc- 
tioned by  tlu;  cor.ncil  of  Trent.  Tho  council  of  Trtnt  pro- 
nounced an  edition  of  the  Yu-lgnte,  that  ico,?  (i/lcnrarri's  lo  be 
published  "  rpiain  cmendatissime,*'  as  correcilv  as  possible — the 
standard  edition.  She  |)ronounced  a  verdict  upon  an  edition  at 
the  time,  in  iilcro,  that  had  not  seen  tlic  liglit.  An  edition  of 
the  Vulgate  wrs  published  by  the  Louvain  doctors,  about  thirty 
years  alter  the  council  of  'I'rent.  Pope  Sixtus  V.  not  approv- 
ing of  this  edition,  and  v.ishing  ibr  a  still  more  correct  one,  with 
great  trouble  brought  together  many  learned  Jewish  and  Roman 
Catholic  doctors — the  Vuigato  w;is  compared  with  the  Greek 
and  lleluew  originals,  and  tho  edition  Ma>  ciuiii)!eted.  Sixtus 
considered  it  so  peifect,  that  in  his  prelaco  ho  declared,  that 
any  one  who  should  attempt  to  alter  it  "in  niiiiinia  pariieuia," 
should  be  sulyect  to  the  major  e?vComniunicalion.  AViihin 
three  years  after  the  publication  of  this  inmiaculate  and  iniallible 
edition,  written  a  ■  it  was  in  a  dead  language,  and  therelbrc  less 
liable  to  sutler  from  tho  variations  to  wliich  a  living  language  is 
subject,  another  made  its  appearance  under  the  sanction  of 


THE    ROMAN    CATHOLIC    CHURCH. 


46 


tlio  world, — 
,  that  wlicre- 
iiis  iianio  ho 
c  ovt  r  iht'iii. 
Lst,  "  ho  f^hall 
T,  that  'wliilo, 
.-0  who  ( om- 
esporially  I'or 
v\>-{.  |ir()init;t'cl 
l/:<(l    /'C    hud 

■a!i  vica  voce^ 
:ii,  liiat  thoie 

0  iiny  hut  to 
;iio  I'adiors." 
d  iVoni  Ih.cif 
x\^v?,  neiiher 
-uiitv  of  the 
aiit,  howevrr, 
rcnco  to  the 
that  we  have 
(he   midst  of 

come  to  any 

1  losult  of  the 
"  ithrrs  ovor- 

holy  scrip- 

tiulh.     My 

lich  contains 

,  ;ind  .sanc- 

'.ricnt  pro- 

ucnv's  io  be 

oi^siblc — the 

an  edition  at 

n  eihtiou  of 

ahout  thirty 

not  approv- 

I't  one,  with 

:i!!d  iionian 

the  Greek 

od.     Sixtus 

chired,  that 

pariicuKl," 

)n.     ^.Viihin 

nd  inl'alhhle 

ere  lore  less 

ianmia'iie  is 

sanction   of 


Pope  Clement  VIII.  And  what  tliink  you?  Notwithstanding 
the  anathema  which  Pope  Sixtus  had  pronounced  on  the  indi- 
vidual who  shoidd,  "in  miniiuA  particula,"  in  the  least  particle, 
alter  the  edition  puhlishcd  by  him,  it  has  been  ascertained,  that 
there  were  in  tlie  edition  published  by  Clement  YllI,  no  fewer 
than  2(UiO  variations  'rom  the  text  of  the  Sixiine  edition.  Dr. 
James  has  proved  the  existence  of  tlieoc  diirerences  between 
the  Clementine  and  Sixtine  cdinons,  in  his  work  cjitilled  IJellutn 
Paple.  iVow,  1  would  ask  n-.y  learned  friend,  iVoni  which  of 
these  editions  has  the  version,  which  he  represents  to  be  so  ini- 
macvdate,  been  taken  1  I  answer,  Ironi  the  Clementine  edition 
and  not  from  the  Sixtine.  So  that  Pone  Clement  VIM,  and  the 
Douay  translators  have  inonrrcd  the  penrJiy  jjrononnced  in  the 
preface  of  the  Sixtine  edidon — have  subjected  tliemselves  to 
2000  inajores  exconnmniicationes.  lint  lliis  is  not  all.  In  the 
successive  editions  of  the  Douay  version  are  to  be  found  many 
discrepancies.  If  the  present  edition,  of  whose  correctness  my 
learned  friend  has  made  such  unwarrantable  boast,  be  com- 
pared with  the  Clementine  ;md  Sixtine  editions,  it  will  be  found 
to  diiier  not  only  i'rom  both  the  Sixtine  tuid  Clementine,  but 
also  from  preccdinj^  editions  ol  itself,  as  Mr.  Hamilton  has 
clearly  shown.  I  shoidd  mention  tliat  Clement  bouuht  up  the 
Sixtiiie  copies  to  guard,  if  possible,  his  predcscessor  from  the 
charjj;e  of  falli!)i':(y;  so  that  but  two  copies,  I  believe,  are  ex- 
tant. Thus,  wo  have  Pope  aiiainst  Pope,  ;uid  doctor  against 
doctor.  I  again  ask  my  friend  to  prodiico  a  perfect  and  im- 
maculate copy  of  the  scri-plures.  1  liave  slb.wn  you  that  ho 
camrot  do  so.  Then  we  have  to  charge  his  infallihlf^  cluncli, 
either  with  bavin:;;  failed  in  her  duly  towards  her  people,  in  not 
havinij;  provided  a  ))erfect  edition  of  Cod's  ludy  word;  or,  on 
the  other  hand,  with  inability  to  p'roduce  sucii  a  translation  of 
the  scri[)tures.  Let  my  friend  adojU  eidier  akernative  ;  and  I 
ask,  what  becomes  of  the  boasted  infaliibilitv  of  his  church? 
ife  desired  me  to  produ^-e  a  |.erl'ect  V(M-siou  of  the  iJihle — I 
adirm,  that  althoujih  we  do  not  boast  of  infaihbiiifv,  we  have  a 
better  version  of  the  serij/i'ires  tlian  ids  ciiurch  can  produce.  I 
need  not  here  occupy  yeiir  time  in  s{)e;dun;x  oi'  ilie  extreme 
pains  and  care,  which  were  taken  by  men  oi'the  greatest  talents 
and  research,  in  preparing  the  present  authorised  version. 

Dr.  Geddes,  who  was,  at  least  at  one  period  of  his  life,  a 
iloman  Catholic  priest,  a  man  of  considerable  literary  attain- 
ments,  has  spoken  of  the  Protestant  Bible  in  terms  of  the  great- 
est connnendaiion.     lie  observes, — 

"  TiiG  hig'iPHt  euIo-riuMis  Iiavo  bren  inndc  on  tlio  translntion  of  James  I, 
liolli  by  our  own  writors  awl  by  forcl  iiier.^.  And,  iiulcrd,  it"  acc.uraov, 
lidolifv,  aud  tlie  .stiiclcot  ulioniioii'lo  t!iG  l<jttor  oi'  li;t'  U-xt,  b 


t  sup 


t'l 


osc'd  to 


46 


THE  INFALLTDIHTY   OF 


k    ^ 

^    I 


form  llie  qiialitications  of  ail  excellent  version,  tliis,  of  all  versions,  must  in 
general  be  accountotl  tlio  most  excellent.  Every  sentence,  every  word, 
every  syllable,  every  letter  anil  point,  seem  to  have  been  weighed  with  the 
nicest  exactitude,  and  expressed,  either  in  the  text,  or  margin,  with  the 
greatest  precision.  Pa^nimis  himself  is  hardly  more  literal ;  and  it  was 
well  observed  by  I'obinson,  above  100  years  ago,  that  'it  may  servo  for  a 
lexicon  of  the  Hebrew  language  as  well  us  for  a  translation.'  " 

Hear  the  opinion  of  the  celebrated  J.  K.  L.*  on  the  subject. 
He  says,  "  The  authorised  ver.siou  is  a  noble  work,  with  all  its 
faults."  We  see,  therefore,  from  the  testimony  of  Roman 
Catholics,  that  our  version  of  the  scriptures  is  truly  excellent ; 
and  in  confirmation  of  its  great  value,  I  beg  to  remark,  that 
each  succeeding  edition  of  the  Douay  liible  approximates 
nearer  and  nearer  to  the  Protestant  version.  And  is  not  this 
circumstance  an  acknowled<r:ment,  that  tlie  Protestant  version  is 
considered,  even  by  the  iloman  Catholic  hierarchy,  as  more 
accurate  than  their  own  'i 


Mr.  Maguirk. — I  deny  that  our  bible  has  approximated  to 
the  English  edition.  I  deny  the  fact — let  Mr.  Pope  prove  it,  and 
then  show  how,  and  in  what  manner,  it  has  been  eli'ected.  The 
apostle  St.  John  is  desired  to  write  what  he  has  seen  "  in  a  book, 
and  send  it  to  the  seven  chtuxhes  which  are  in  Asia,  to  Ephesus, 
and  Smyrna,  and  to  Pergamos,  and  to  Thyatira,  and  to  Sardis, 
and  to  Philadelp' 'a,  and  to  Laodicea."  So  far  the  apostle  is 
commanded  to  write  to  the  particular  bishops  of  particular 
churches,  conveying  particular  iidbrmation.  But  from  this  a 
general  conclusion  is  drawn  by  Mr.  Pope  that  our  Saviour  com- 
manded the  New  Testament  to  be  written.  The  Apostle  is 
commanded  to  write  to  the  angel  of  the  church  of  Ephesus,  and 
from  this  Mr.  Pope  draws  the  unjust  and  illogical  coticlusion, 
that  a  positive  commandment  has  been  given  to  write  the  INew 
Testament.  I  come  now  to  his  argument  drawn  from  the  Six- 
tine  and  Clementine  editions  of  the  Jiible.  I  may  premise  that 
the  Pope's  infallibility  is  not  a  doctrine  of  mine,  nor  of  any 
Catholic.  There  are  ditTerences  on  the  subject  between  the 
French  and  ultra  Montanists,  but  they  are  merely  the  private 
opinions  of  private  divines.  The  church  has  pronounced  no 
opinion  on  it.  The  church  only  pronounces  on  essentials.  It 
leaves  the  human  mind  free  to  discuss  other  subjects  respecting 
which  infallibility  does  not  shut  out  inquiry — but  the  authority 
of  the  church  is  decisive  in  articles  of  faith,  whi(;h  cannot  be 
ascertained  by  human  power.  How  could  the  mass  of  man- 
kind be  able  to  judge  of  the  truth  of  the  doctrine  of  the  Trinity 
or  of  justification  by  faith  ?  how  could  they  reconcile  with  a 
just  God  the  doctrine  of  original  sin  1     And  Avhat  is  the  human 

*  Right  Reverend  James  Doyle,  Bishop  of  Kildare  and  Leighlin. 


THE    ROMAN    CATHOLIC    CHURCH. 


47 


)n8,  must  in 
every  word, 
led  with  the 
in,  with  the 

and  it  waa 

serve  for  a 

he  subject, 
with  Jiil  its 
of  Roman 

excellent ; 
Clival k,  that 
iproximates 

ij,  not  tliis 
it  version  is 
ly,  as  move 

•oximatecl  to 
prove  it,  and 
ected.  The 
1  "  in  a  book, 
,  to  Ephesiis, 
ind  to  Sardis, 
ihe  apostle  is 

ot"  particular 
t  IVom  this  a 

Saviour  com- 
'he  Apostle  is 
[•  Ephesus,  and 
al  conclusion, 
svrite  the  IS  ew 

froui  the  Six- 
ty premise  that 
ne,  nor  of  any 
-t  between  the 
cly  the  private 
pronounced  no 

essentials.     It 
jects  respecting 
)ut  the  authority 
hich  cannot  be 
e  mass  of  man- 
le  of  the  Trinity 
■econcile  with  a 
t\at  is  the  human 
i  Leighlin. 


mind  ?  Is  not  the  great  mass  of  mankind  composed  of  the  ig- 
norant and  lower  orders  ?  It  is  only  when  every  man  is  allowed 
to  read  and  interpret  the  Bible,  that 

"  A  little  learning  is  a  dangerous  thing." 
Christianity  is  thrown  overboard,  and  the  church  of  Christ  is 
scoffed  at.  It  was  by  such  means  that  infidelity  spread  through- 
out France  and  Germany.  It  is  our  duty  to  read  the  Bible,  but 
it  must  be  under  pro|)er  circumstances.  I  love  the  Bible — I 
read  the  Bible — I  believe  it  to  bo  the  infallible  Word  of  God. 
Christ  will  not  allow  his  children  to  use  good  food,  when,  by 
the  circumstances  of  the  case,  it  might  be  converted  into  poison. 
Would  you  give  to  a  child  food  of  an  indigestible  quality  1  The 
Catholic  church,  knowing  from  experience  the  danger  of  an  in- 
discriminate perusal  of  the  scriptures,  directs  that  the  sacred 
volume  should  not  be  read  by  any  who  want  the  due  disposition. 
The  Catholic  church  is  right  in  resisting  the  indiscriminate 
reading  of  the  scriptures.  If  the  Bible  be  at  all  imperfect,  as 
Mr.  Pope  has  been  endeavouring  to  prove  it,  that  would  be  a 

'strong  argument  that  it  should  not  be  put  into  the  hands  of  the 
ignorant  and  illiterate  without  due  caution.  Mr.  Pope  quotes 
the  authority  of  Pope  Sixtus,  that  the  scriptures  shall  not  be 
altered  from  his  edition,  "  ne  in  minima  paiiicula.^* 

The  Catholic  divines,  who  wrote  the  catechism  of  the  courv- 
cil,  state,  that  Catholic  doctrine  shall  not  be  changed  ne  in 
minima  parlicula.     Allusion  is  here  made  by  the  Pope  to  the 

'  faith  conveyed  in  the  book,  and  not  to  matters  of  discipline. 
In  faith  we  yield  to  the  authority  of  the  church,  which,  as  the 
holy  Fathers  say,  is  the  solution  of  all  difficulties.  I  will  here 
call  on  Mr.  Pope  to  compare  the  Sixtine  and  Clementine  editions 
of  the  Bible  with  the  Latin  Vulgate,  and  see  if  he  can  find  any 
thing  in  them  as  to  substance  and  faith  different.  He  talks  of 
his  Bible — it  has  undergone  more  substantial  changes  than  any 
book  in  the  world.  There  have  been  upwards  of  7000  correc- 
Itions  made  by  Dr.  Mills.  Dr.  Wliarton  was  charged  with 
promoting  infidelity,  having  made  such  a  skeleton  of  the  Bible. 
Ward  has  proved  the  numerous  corruptions  in  the  Protestant 
IBible.  Take  an  example — in  the  nineteenth  chapter  of  Num- 
bers, Moses  is  directed  to  take  the  ashes  of  a  heifer  that  has  been 
pacrificed,  and  to  sprinkle  them  with  the  water  of  expiation — 
Jest  this  text  might  go  to  sanction  holy  water,  it  is  translated  the 
'»» water  of  separation"  in  the  Protestant  Bible — although  in  all 
incient  copies,  it  is  either  the  water  of  lustration,  purification, 
aspersion.  "  A  man,"  says  Dr.  Wall,  another  restorer  of 
le  Protestant  Bible,  "  cannot  forbear  having  a  strong  stomach 
Igainst  our  translators,  who,  with  all  the  ancient  copies  before 
lem,  must  nevertheless  go  astray." 


48 


TiiF.   r.^^\LLlT5n,ITY  of* 


!f 


Liithrr,  quoting-  Iho  words  of  St.  Paul, 


F 


p!i 


1>< 


(1  hv  fiiitli,  \\-il!ioiit  til 


iks  of 


•or  nf!  IkMiivc  llmf  a  ninn  may  l)0  siivcd  hy  tiiiin,  \\iiiioiit  the  voilis  of 
thn  law,"  (ulliulin-  to  1lv3  Jov.isli  hnv)  lulilii  to  tlic  text  the  word  'only  ;'  in 
tliu  Gorman  'n.'/cni.' 

And  when  upbraided  with  tliis  siicrilogious  addition,  he  replied, 

"  Am  I  not  :ni  iinouilo,  as  well  ua  P.nil — and  .'•Iionlfl  any  Tii|iipt  object  to 
the  vord  onhi,  immi'iiui!'  Iv  ojirnpso  to  iiini  the  iriU  ol'  |)r.  Marliii  Lnlhcr,  who 
is  a  do , 'tor  ali6\r  all  I'opi-h  docloif',  ■'.'.nd  who  a.sricrt.-',  tiiut  th(."  I'oj'O  and  an 
ass  ari^  synonyiuons  terms — (initl  uitinn  it  ilem." 

I  hold  niyscli'  rc.^|)oiisiliU.'  for  the  Ytdgiilo.  I  challenge  iiiin 
to  sltow  nie  a  material  error  in  (hut  translation.  I  receive  it 
upon  the  authority  of  an  iulidliblc  churcii.  iMr.  Pope  Mill 
acknoule.I;io  no  autliority — he  sets  up  his  opinion  not  oulvajiainst 
the  Cntholic,  but  airainst  the  Protestant  churclies.  The  Catho- 
lic church  has  preserved  the  authentic  copy  of  the  scriptiues — 
from  it  the  Frote.-tant  church  has  received  it.  I\Ir.  Pope, 
however,  denies  any  church  posses.-c-j  u/tij  autliority  to  which 
anif  man  is  obliged  to  yield.  1  shall  read  to  you  a  passage 
from  St.  Chiysostoin.     lie  says, — 

"Ifyouwafro  war  neainf^t  man  yon  may  ronquor,  or  bo  ovorcome  ;  no 
forco  shall  ovorcomu  tho  chinch.  The  cluii-cli  in  much  slron^^cr  than  thn 
earth — I'Vf^n  sticjiiiiiir  than  lii,'av(.'n — tor  'lieavoa  and  earth  slisdi  par-s  away,' 
(Lnku  xxi,  IJIJ.)  What  wovds  arf>  thi:?c,  '///r  I'-uUs  of  lull  iludl  not  prcvtiil 
tti!;aiust  her?''  (Malt,  xvi,  IS.)  But  if  you  doubt  tlic  word — fdvo  crt'dit  to 
fact!?.  How  many  tyrants  have  af-s;\ili'd  t,hi>  church  of  God — how  many 
torments — what  persecutions— what  iiics  ?  They  could  eU'ect  nothing." 
Homihi  (h.  Erpuhioac  sua,  tome  iv,  p.  813. 

And  in  his  Homily,  "  Quod  Chrisius  sit  deas,'"  tome  v,  chap. 
11 — he  says, — 

"'On  this  rock  I  will  build  my  church.' — (?.Iatf.  xvi,  18.)  Consider  what 
this  mentis',  and  voii  Mill  discover  its  evident  truth,  li)r  it  is  not  alone  wonder- 
ful that  Christ  built  his  eluuch  in  all  parts  of  the  earth,  but  that  he  ri'iidcrcd 
Jier  impresnable,  and  iavincii)le  apaiii!;t  all  attac'cs — '  The  liates  ol'hell  sliai! 
not  iHcvail  a::;ainst  her' — tlsat  is.  no  daiitnr — not  those  that  produce  deati;, 
and  lead  to  lieil.  Have  jou  witnessed  this  prediction?  Have  you  beheld 
the  certainty  and  strcnr;lh ol'tlie event  ?  Ilaveyoti  seen  thewor<ls  manifested 
in  the  fact,  and  tiie  power  which  without  arms  accomplished  all  things  ?" 

I  now  come  again  to  the  distinction  which  T>rr.  Pope  has  en- 
deavoured to  draw  between  the  Catholic  cliurch  and  the  Roman 
Catlio^'c  church — it  is  a  mere  play  upon  words  ;  the  Ptithers, 
he  asserts,  did  not  allow  the  church  of  Rome  to  be  the  Catholic 
church.  I  have  already  told  you,  that  in  conyeifuenco  of  the 
separation  of  the  Greek  church,  and  the  heresy  of  the  Ariniis, 
the  Catholic  churcli  was  then  for  the  (u'st  time,  and  as  a  distinc- 
tive mark,  called  the  Itoman  Catholic  church,  and  it  included  all 
the  churches  in  the  west,  and  throurrhout  tlie  wotld,  in  com- 
jnunion  with  the  see  of  Rome.  Tiiis  is  tiie  church  of  whicli 
St.  Augustin  says,  Contra  Eoistolam  Fundamcnti- 


si 
al 


THE  ROMAN  CATHOLIC  CHURCH. 


49 


iiont  tho  woiUs  of 
c  word  '  only  ;'  in 

ition,  be  replied, 

lY  Pajiist  ol)j'^c't  1o 
I'luliii  LnlliL'r,  who 
it  ihe  I'oi'G  and  an 

I  ciiallonoe  him 
,n.     I  rcc(iv(3  it 

3Ir.  I'oi'^  y'^^ 
iviotonlvufiainst 

H.     Tho  Ciitlio- 

thc  sciiptuics — 

it.  M\:  Tope, 
ihority  to  \vbicli 

you  n  passage 

)V  bo  ovpvcomc  ;  no 
h  slron!V(U-  Uian  the 
fth  hhiili  i)ii:-H  away,' 
kill  ihM  not  prevail 
y,y(] — pivo  cic'dit  to 
of  Gc.d— how  many 
aid   eli'cct   nothing." 

s,"  tome  V,  chap. 

18.)  Consider  wh;it 
L  is  not  idone  wonder- 
but  that  he  venderca 
riu;  ^alcs  ol'hell  s^haii 

0  tliat  prodiue  deat!;, 
,11?    Have  yon  beheiu 

1  tiiewoid^  nianilestcd 
jlished  all  things  ?" 

T\li:  Pope  has  en- 
cU  and  the  iloman 
ords ;  ibe  I'atlK'i?, 
:  to  be  the  Catholic 
onst'fiuenco  of  the 
;vcsy  of  the  Aiirins, 
10,  and  as  a  distinc- 
,  and  it  included  al! 
the  world,  in  conK 
lie  church  oi"  which 
menli — 


"I  would  not  believe  the  gospel,  if  the  authority  of  the  Catholic  church  did 
not  move  ine  thereto." 

And  in  his  book  De  Sijmbolot 

"This  is  the  holy  cinirch— the  one  church— the  Catholic  church— the  true 
church,  which  contending  against  all  heresies  may  herself  be  assailed,  but 
cannot  be  overcome.  All  heresies  have  gone  out  from  her,  like  useless 
brandies  cut  olT  from  the  vine — she  herself  remaining  fixed  to  the  root — fixed 
to  the  stock — fi.xed  in  charity,  and  againit  which  the  Agates  of  hell  shall  not 
prevail.' " 

But  as  to  the  distinction  between  the  church  of  Rome  and 
the  Catholic  church,  it  was  unknown  to  St.  Augustin,  unless 
when  he  happened  to  speak  of  the  diocess  of  Rome.  This  I 
have  shown  in  a  former  quotation,  where  he  holds  a  succession 
from  the  chair  of  Peter,  to  whom  Christ  committed  the  care  of 
the  whole  flock,  to  be  absolutely  necessary.  And  St.  Jerome, 
in  his  letter  to  Pope  Damascus,  says, — 

"To  thee  I  know  were  given  the  keys  of  the  kingdom  of  heaven.     Who 
soever  gathereth  not  with  thee  scutterelh — tliat  is,  ne  Uiat  is  not  Christ's  is 
antichrist's." 

And  again  he  says, 

•'  I  could  dry  up  all  the  streams  of  your  argument  with  one  ray  of  that  sun 
which  shines  upon  tho  church." 

Irenffius  is  equally  strong  upon  the  very  same  point.  Mr. 
Pope  and  I  are  at  variance  with  respect  to  the  interpretation  of 
a  particular  text.  Mr.  Vope  says  that  every  man  should  fol- 
low his  private  judgment.  I  maintain  he  should  submit  to  the 
authority  of  the  church.  Mr.  Pope  then  appeals  to  the  text. 
Let  him  make  the  Bible  speak.  (Here  Mr.  Maguire  laid  his 
finger  upon  the  Bible.)  It  is  a  poor  rule  of  faith,  truly,  if  it 
cannot  decide.  If  he  succeeds  in  making  the  Bible  speak,  I 
shall  be  converted  to  his  opinions  ;  but  if  the  Bible  remain  mute, 
he  should  not  set  up  as  a  rule  of  faith,  a  book  which  cannot 
pronounce  a  decision.  According  to  my  principles,  the  church 
is  to  judge,  that  is  to  decide,  upon  matters  of  faith.  The  scrip- 
tures are  the  rule  of  our  conduct — the  church  interpreting  the 
scriptures  is  the  rule  of  our  faith.  The  scriptures  we  reverence 
and  venerate,  just  as  we  do  the  images  of  Christ  and  his  saints. 
The  royal  prophet  laughed  at  the  gods  of  the  Gentiles,  because 
they  could  not  speak ;  those  who  make  the  scriptures  the  sole 
judge  of  controversies,  e.xpose  them  to  similar  contempt,  be- 
cause at  the  best,  they  are  but  a  dumb  judge,  and  consequently 
unable  to  pronounce. 

Mr.  Pope  says.  Catholics  believe  articles  of  faith  which  ate 
not  in  the  scriptures.  Protestants  also  believe  many  articles  of 
faith  not  to  be  found  in  the  sacred  volume.  There  are  articles 
of  faith  not  explicitly  revealed.     Our  Saviour  himself  tells  his 

6 


50 


The  infallibilitf  or 


disciples,  that  he  has  ninny  more  things  to  any  to  them,  which 
they  are  not  us  yet  able  to  bear;  but  he  promises  at  the  same 
time  to  send  the  Holy  (iho.sf,  who  would  instruct  them  in  all 
things.  Their  weak  minds  might  have  been  shocked  by  the 
too  sudden  revelation  ot'divine  truths.  It' such  was  the  caution 
observed  by  Christ  towards  his  apostles,  how  much  more  ought 
it  to  be  observed  towards  tiie  poor  and  ignorant  of  mankind  ? 
Mr.  Pope  endeavors  to  gloss  over  the  fooleries  and  fanaticism 
generated  by  the  principles  which  he  advocates.  But  it  is  evi- 
dent that  the  ignorant,  the  unlearned,  and  the  weak-minded, 
who  form  the  great  majority  of  mankind,  can  alone  proceed 
safely,  when  conducted  by  a  living  guide.  If  they  be  allowed 
to  frame  a  rule  of  faith  for  themselves,  embark  without  chart  or 
compass  upon  the  wide  ocean  of  opinion— if  they  are  allowed 
to  think  upon  matters  of  faith  as  they  please,  the  result  will  be, 
they  will  give  way  to  prejudice  and  passion,  and  substitute  their 
own  judgment  for  the  revelation  of  Jesus  Christ.  When  Mr. 
Pope  hands  the  Bible  to  the  poor  and  ignorant  Protestant,  how 
can  he  know  that  it  is  the  word  of  God.  When  the  Protestant 
arrives  at  the  years  of  discretion  he  must  receive  it  from  his 
parents,  from  som«)  clergyman,  or  from  Mr.  Pope,  and  the  only 
reason  he  can  assign  for  his  believing  it  is,  that  he  received  it 
from  them  or  from  Mr.  Pope.  Let  the  other  rule  be  examined, 
and  let  the  common  sense  of  mankind  judge  whether  it  is  not 
the  better.  The  child  receives  the  scriptures  upon  the  authority 
of  that  church  in  reference  to  which  St.  Augustin  said,  "  I 
would  not  receive  the  gospels,  unless  upon  the  authority  of  the 
CathoHc  church."  I  may  here  remark,  that  there  were  at  one 
time  in  circulation  nine  spurious  copies  of  the  gospel  of  St. 
Matthew,  each  pretending  to  be  the  true  original.  The  apos- 
tolical churches  were  then  consulted,  and  the  genuine  copy 
ascertained.  The  church  pronounced  her  decision,  upon  which 
St.  Augustin  rested  his  faith.  If  Mr.  Pope  insists  upon  tlie 
scriptures  being  the  sole  rule  of  faith,  then  why  does  he  not 
wash  his  neighbor's  feet  \  As  the  Lord  says  to  his  disciples, 
"  If  I,  being  Lord  and  Master,  have  washed  your  feet ;  you  also 
ought  to  wash  one  another's  feet."  If  he  cannot  show  me  that 
this  is  not  a  commandment,  let  him  show  me  why  he  does  not 
continue  to  obey  it.  Let  him  also  justify  from  scripture  the 
change  in  the  observance  of  the  Sabbath. 

Mr.  Pope  rose  and  said  : — Gentlemen — my  learned  friend 
has  asked,  when  we  are  individually  all  fallible,  by  what  process 
can  we  arrive  at  an  infallible  decision?  I  ask  my  friend  the 
same  question.  He  has  told  us,  that  he  believes  the  Pope  to  be 
failible*  ud  all  the  bishops  and  priests  of  the  Romidb  church  to 


va 
or; 
mi 
for 
asi 


THE    ROMAN    CATHOLIC    CHURCH. 


51 


lem,  which 
t  the  Slime 
hem  in  all 
kcd  by  the 
the  caution 
more  uught 
f  mankind'? 
1  fanaticism 
^ut  it  is  evi- 
enk-minde«l, 
)ne  proceed 
\f  be  allowed 
[lout  chart  or 
are  allowed 
esult  will  be, 
ibstitute  their 

When  Mr. 
otestant,  how 
he  Protestant 
,e  it  from  his 
,  and  the  only 
lie  received  it 
be  examined, 
ether  it  is  not 
1  the  authority 
istin  said,  "  I 
jthority  of  the 
■e  were  at  one 
gospel  of  St. 
il.     The  apos- 

genuine  copy 
on,  upon  which 
isists  upon  the 
ly  does  he  not 
0  his  disciples, 
•  feet ;  you  also 
)t  show  me  that 
r\iy  he  does  not 
m  scripture  the 

y  learned  friend 
by  what  process 
5k  my  friend  the 
;s  the  Pope  to  be 
.omidh  church  to 


be  fallible.  Now,  I  should  wish  to  know  by  what  mctlii.til  they, 
who  according  to  Mr.  Mugiiire's  own  conft-ssion  are  ail  lli'lible, 
can  become  infallible?  lie  tells  me,  that  if  n>y  doctrines  be 
admitted,  a  young  child  must  remain  an  Atheist  until  Ik;  arrives 
at  years  of  discretion.  Now,  what  do  1  find  the  seiiptuies 
saying  on  this  subject  J  "Train  up  a  child  in  the  way  he 
should  go,  and  when  he  is  old  ho  will  not  depart  tlierefiom." 
The  Psalmist  declares,  *' that  out  of  the  moutlis  of  babes  and 
sucklings  God  has  perfected  praise  :"  anil  the  Saviour  remarks, 
that  "  the  things  which  are  hidden  from  the  wise  and  prudent, 
are  revealed  unto  bal»es."  I  readily  admit,  that,  in  the  first 
instance,  in  a  great  degree,  the  faith  of  tin;  Protestant  child,  as 
to  the  authenticity  and  inspiration  of  the;  seriplines,  must  rest 
on  the  voracity  of  the  parent.  And  I  ask  Mr.  Maguire,  is  not 
this  the  case  with  the  children  of  lloman  Catholies  ?  How  can 
a  Roman  Catholic  child  believe  that  tlie  churcli  of  Kome  is 
infallible,  or  that  she  possesses  any  authority,  unless  the  child 
receives  these  opinions  on  tlie  authority  of  tile  parent? 

Do  we,  in  point  of  fact,  find  more  Atheists  among  the  children 
of  Protestants  than  among  those  of  tiie  Roman  Catholic  com- 
munion ?  Let  facts  decide.  But  my  friend  says,  I  argue  in  u 
vicious  circle,  because  I  prove  the  inspiration  and  authority  of 
the  sacred  scriptures  by  the  right  of  private  judgment,  and 
maintain  the  right  of  every  man  to  exercise  his  jutlgnient  by  the 
authority  of  the  scriptures.  But  this  exercise  of  tiic  juiigment 
is  an  inherent  right,  implanted  in  man  by  the  God  of  Heaven,  to 
whom  we  are  accountable.  There  is  no  other  way  given  of 
discovering  truth.  We  po.^sess  a  natural  right  to  exercise  our 
judgments  on  the  contents  of  any  document  purporting  to  he  a 
revelation  from  God.  The  Apostles  themselves  appealed  to 
the  judgments  of  men.  There  is  no  otiicr  mode  of  deciding 
upon  the  authority  of  the  scriptures,  but  by  the  exercise  of  pri- 
vate judgment.  And  a  subsequent  ni)peal  to  the  inspired 
oracles  in  confinnalion  of  the  right  of  private  judgment,  does  not 
militate  against  the  laws  of  sound  reasoning.  1  <uiiy,  there- 
fore, that  1  argued  in  a  vicious  circle.  But,  on  tiie  contrary,  I 
assert,  that  this  was  the  case  with  mv  friend,  Mr.  Maguire. 
What  were  the  arguments  which  In;  nuide  u^e  of  to  show  the 
authority  of  his  Church  1  When  asked  to  prove  her  authority, 
he  refers  to  the  scriptures ;  and  when  again  requested  to  orove 
the  authority  of  the  scriptures,  he  refers  to  the  church.  Just  as 
if  I  were  (to  give  you  a  faiuiliar  iliustratiM!.;  to  take  two  b«-)oks, 
and  place  the  one  upon  the  other — thus. — (Here  Mr.  Pope 
taking  two  books  gave  a  practical  illustration  of  hi>  u^i.amng.) 
The  same  part  cannot  be  at  once  the  superstructure  and  the 
foundation.     If  the  church  gives  Tiuthority  to  the  8o««^)tures, 


lit 


i 

,  I 


in 


m^ 


\ 


\l 


THE    INFALLIBILITY    OF 

then  the  authority  of  the  church  must  be  independent  of  th© 
scriptures  ;  and  we  cannot  appeal  to  the  scriptures  in  support 
of  her  authority.  If  the  scriptures  give  aulliority  to  the  church, 
the  authority  of  the  scriptures  must  be  independent  of  the  au- 
thority of  the  church  ;  and  we  cannot  appeal  to  the  church  in 
support  of  theii  authority.  My  learned  friend  has  asked  me 
for  my  creed.  I  have  given  it ;  and  now  return  the  question 
upon  himself.  He  would,  no  doubt,  tell  me  that  he  believed 
whatever  the  church  hns  decreed.  This  you  will  find  is  an 
exceedingly  indetinite  rei)ly.  My  friend  agreed  with  Delahogue 
in  his  Tractatus  de  Ecciesii\,  that  there  are  eighteen  general 
councils  ;  but  he  was  not  (/uite  certain  as  to  the  number,  nor 
did  he  attempt  to  specify  the  peculiar  .characteristics  necessary 
to  designate  a  council  as  general.  You  perceive,  therefore, 
when  I  ask  Mr.  Maguire  for  his  confession  of  faith,  he  has  to 
refer  to  general  councils  ;  and  yet  at  the  same  time  he  cannot 
state,  by  what  mark  a  general  council  can  be  distinguished 
from  others  :  while  I  appeal  for  my  creed  to  certain  well-defined 
articles,  and  to  the  Bible  as  the  ground-work  of  the  Christian 
faith.  Now,  I  would  ask,  whose  creeds  is  the  most  defined — 
mine,  which  is  contained  in  the  book  of  God,  the  Bible;  or 
Mr.  Maguire'?,  who  refers  you  to  general  councils,  of  the 
authority  of  some  of  which  doubts  are  entertained  ;  and  to  the 
unanimous  consent  of  the  Fathers,  scattered  through  a  multi- 
tude of  ponderous  folios?  I  affirm,  that  I  do  not  difler  in  any 
essential  point  of  faith  from  the  church  of  England,  or  from  any 
Protestant  communion.  I  think,  however,  my  reverend  friends 
of  the  Establishment  will  doubtless  feel  much  obliged  to  Mr. 
Maguire  for  his  application  of  the  Ark  of  Noah  to  the  church  of 
England.  Mr.  Maguire  has  stated,  that  we  cannot  find  any 
authority  in  the  scriptures  for  keeping  the  first  day  of  the  week 
instead  of  the  seventh.  I  answer,  that  we  find,  that  the  disci- 
ples assembled  together  on  two  successive  first  days,  after  the 
Saviour  rose  from  the  dead. — (John,  xx,  19,  20.)  In  Acts, 
XX,  7,  v.e  are  told,  that  on  the  first  day  of  the  week  the  disciples 
met  together  to  break  bread.  And  in  1  Cor.  xvi,  2,  the  prac- 
tice appears  to  be  confirmed.  Such  then  was  the  custom  of 
the  Apostle  and  the  other  disciples,  as  recorded  in  holy  writ. 
We  now  follow  their  example.  My  learned  opponent  has 
asked,  if  the  Bible  be  the  rule  of  faith  and  practice,  and  that  we 
are  bound  to  obey  it,  why  do  I  not  wash  my  brother's  feet,  as 
commanded  by  our  Lord  to  do  so  1  Now,  I  reply,  that  were  I 
in  an  eastern  country,  1  would  do  so  with  readiness.  We  pU 
are  aware,  that  in  eastern  countries,  on  account  of  the  great 
heat,  it  is  regarded  as  an  act  of  kindness  to  assist  a  guest  who 
may  have  travelled  from  a  distaace,  in  taking  off  bis  sandals, 


THE    ROMAN    CATHOLIC    CHURCH. 


53 


lent  of  the 
in  support 
the  church, 
t  of  the  au- 
e  church  in 
J  asked  me 
Ihe  question 
he  beheved 
I  find  is  an 
(X  Delahogue 
leen  general 
number,  nor 
cs  necessary 
^'e,  therefore, 
th,  he  has  to 
nie  he  cannot 
distinguished 
n  well-defined 
the  Christian 
lost  defined — 
the  Bible;  or 
,uncils,  of  the 
,d  ;  and  to  the 
•ough  a  multi- 
:)t  differ  in  any 
id,  or  from  any 
Dverend  friends 
obliged  to  Mr._ 
o  the  church  ol 
finnot  fmd  any 
lay  of  the  week 
,  that  the  disci- 
t  days,  after  the 

2G.)     lo  ^'^'■^S' 
,ek  the  disciples 
xvi,  2,  the  prac- 
ri  the  custom  ot 
ed  in  holy  writ. 
(1   opponent  has 
tice,  and  that  we 
jrother's  feet,  as 
reply,  that  were  1 
adiness.     We  pU 
3unt  of  the  great 
issist  a  guest  who 
g  off  his  sandaU. 


and  in  presenting  water  for  his  feet :  but  as  this  climate  is  tem- 
perate, my  judgment  leads  me  to  suppose,  that  I  am  not  called 
upon  to  "  wash  the  feet  of  my  neighbor."  With  respect  to  the 
passages  which  I  quoted  from  the  Apocalypse,  I  beg  to  say,  that 
I  did  not  quote  them  partially ;  the  quotations,  when  consulted, 
will  decide.  I  did  not  argue  from  a  particular  to  a  universal. 
T  merely  showed,  that  there  were  distinct  commands  given  for 
writing  at  least  portions  of  the  word  of  life ;  and  these  com- 
mands are  recorded  for  our  instruction.  With  respect  to  the 
Clementine  edition,  I  assert,  that  the  Douay  version  is  from  the 
Clementine,  and  that  consequently  the  translators  have  subjected 
themselves  to  the  penalties  imposed  by  Sixtus. 

My  friend  has  said,  that  neither  he  himself,  nor  scarcely  any 
one  else  believes  in  the  infallibility  of  the  Pope.  Need  I  again 
say,  that  the  Italians  believe  implicitly  in  the  infallibility  of  the 
Pope  \     Cardinal  Bellarmine  says, 

"  If  the  Pope  could  or  should  so  far  err  as  to  command  the  practice  of  vice, 
and  to  forbid  virtuous  actions,  the  church  were  bound  to  believe  vices  to  be 
good,  and  virtues  to  be  bad  ! !" — De  Pontiff.  Rom.  lib.  iv,  cap.  5.  infill. 

Cardinal  Zabarelli  informs  us,  that 

"The  Pope  can  do  all  things,  whatsoever  he  pleases,  even  unlawful  things, 
and  is  more  than  God! .'" — De  Schism.  Sul.  Serm.  Script,  p.  70. 

Masonnus  says, 

"Thnt  the  Roman  Pontiffs  cannot  oven  sin  without  praise!!" — Lib.  iii, 
Vit.  Johanni  IX. 

My  friend  told  me,  that  the  divines  in  the  church  of  Rome 
are  allowed  to  exercise  their  private  judgment  on  matters  of 
discipline.  I  am  glad  to  hear  it,  and  I  trust  the  same  privilege 
will  also  be  granted  to  the  people.  He  asks  me,  how  is  a  poor 
man  to  decide,  when  I  hand  him  the  Bible,  whether  it  is  really 
inspired  or  noti  I  briefly  answer,  when  I  hand  the  scriptures 
to  a  person  in  the  humbler  walks  of  life,  should  he  express  any 
doubt  of  their  inspiration,  I  would  say  to  him — "  Read  this 
blessed  volume,  and  you  will  discover  in  it  proofs,  that  it  has 
come  from  God." 

I  now  ask  my  friend  in  reply,  how  is  the  peasant  to  examine 
the  many  ponderous  volumes  which  contain  the  councils  of  the 
church  of  Rome  ?  And  without  such  examination,  how  can  he 
truly  ascertain  the  opinions  of  his  church  1  This  question 
appears  to  me  infinitely  more  perplexing  than  that  proposed  by 
Mr.  Maguire.  We  do  not  assert  that  the  authorized  Bible  is 
immaculate,  but  maintain,  that  it  fully  gives  '♦  the  minu  of  the 
spirit,"  quoad  fidem  et  mores,  as  to  matters  of  faith  and  morals. 
We  find  the  Saviour  and  his  Apostles  quoting  from  the  Septua- 
gint,  which  was  not  immaculate,  a  circumstance  that  may  render 


t 


m  ! 


54 


THE    INFALLIBILITY    OF 


US  satisfied  with  translations,  though  not  absolutely  perfect. 
Sixtus  speaks  not  only  of  Chtusu'a  and  Periodiis^  but  also  of  mi- 
nhna parlictila.  Compare  the  Clementine  and  Sixtine  editions  of 
the  scriptures,  and  it  is  clear  the  Douay  doctors  considered  the 
Clementine  the  better  of  the  two,  since  that  is  the  edition  which 
they  have  followed.  That  discrepancies  exist  between  the 
Sixtine  and  Clementine  editions,  is  a  matter  of  notoriety 
amongst  theologians.  With  respect  to  justification  by  faith 
alone,  he  refers  to  Luther ;  but  I  would  refer  him  to  the  epistle 
written  to  the  church  which  he  claims  as  his  own,  the  church  of 
Rome.  In  the  third  chapter  of  the  Romans,  and  20th  verse, 
it  is  said,  "  We  account  a  man  to  be  justified  by  faith  without 
the  works  of  the  law."  He  charges  me  with  denying  the  im- 
portance of  good  works.  I  distinctly  assert,  that  I  desire  to 
witness  the  fruits  of  righteousness  universally  exhibited  ;  but  I 
hold  that  the  only  mode  of  laying  the  foundation  of  morality,  is 
to  proclaim  justification  by  faith  in  the  Son  of  God.  No  other 
doctrine  can  touch  the  heart,  or  withdraw  it  tiom  the  love  of  the 
world.  A  Christian  lives  not  to  himself,  but  to  him  who  died 
and  rose  again,  that  he  might  be  Lord  both  of  the  dead  and 
living.  Fixing  his  eye  on  Calvary,  he  sees  the  evidence  of  his 
own  sin,  and  the  redeeming  mercy  of  his  Saviour.  Though 
deeply  feeling  his  own  unworthiness,  through  the  blood  of  Jesus 
he  is  freed  from  embarrassing  anxiety — and  as  an  adopted  son 
— can  pour  out  his  soul  before  him ;  for  "  Go<l  so  loved  the 
world  that  he  gave  his  only  begotten  Son,  that  whosoever 
helieveth  in  him  should  not  perish  but  have  everlasting  life." 
He  desires  to  count  all  things  but  loss  for  the  excellency  of  the 
knowledge  of  Christ  Jesus,  and  grounds  his  hopes  of  accep- 
tance exclusively  on  his  merits.  He  is  enabled,  in  some  humble 
measure,  to  run  in  the  way  of  his  commandments,  because  he 
feels  himself  not  to  be  his  own,  but  Christ's — by  creation  and 
redemption,  purchased  by  the  blood  of  the  Lamb,  and  therefore 
bound,  by  interest  as  well  as  gratitude,  to  dedicate  himself, 
body,  soul,  and  spirit,  to  the  glory  of  God,  which  is  his  reasona- 
ble service. 

My  friend  has  desired  me  to  point  out  a  passage  in  the  Vul- 
gate, in  which  there  is  a  single  error,  or  which  difiers  in  the 
slightest  particular  from  the  originals.  I  shall  refer  him  to 
the  passage  in  the  11th  of  Hebrews,  where  the  Apostle  says, 
that  "Jacob  worshipped,  leaning  on  the  top  of  his  staff," 
TiQogsxvpr^aev  em  xo  axgop  rrjg  iuviov  qiiSSov  or,  as  the  words  are 
in  the  Vulgate,  "  adoravit  cacmncn  rirga\  ejus,^^  or,  in  the  Douay 
Bible,  "  adored  the  top  of  his  rod."  St.  Jerome  does  not 
agree  with  the  interpretation  received  by  the  church  of  Home. 
— (QusBs.  Hebr.  in  Genes.  Erasm.  Edit.  vol.  vi,  p.  228.)     In 


i 


THE  ROMAN  CATHOLIC  CHURCH. 


55 


ly  perfect, 
also  of  mi- 
edifions  of 
suleied  the 
ition  which 
etwcen  the 
I    notoriety 
in  by  faith 
I  the  epistle 
e  church  of 
20th  verse, 
aith  without 
injj  the  im- 
I  desire  to 
ited;  but  I 
morality,  is 
No  other 
!  love  of  the 
111  who  died 
le  dead  and 
lence  of  his 
r.     Though 
)od  of  Jesus 
idopted  son 
o  loved  the 
;  whosoever 

tasting  life." 
.  lency  of  the 
s  of  accep- 
onie  humble 
because  he 
roation  and 
nd  therefore 
ate  himself, 
his  reasona- 

in  the  Vul- 
iffers  in  the 
el'er  him  to 
postle  says, 
•  his  staff," 
le  words  are 
in  the  Douay 
ue  does  not 
;h  of  Home. 

.  228.)     In 


proof,  that  the  church  of  Rome  has  not  furnished  an  authorized 
and  immaculate  commentary,  hear  the  opinion  of  Dr.  Doyle,  in 
answer  to  a  question,  before  the  Lord's  committee. 

"  You  consider  yourselves  pledged  to  all  matters  contained  in  these  notes  ? 
—No,  not  by  any  means ;  on  the  contrary,  there  were  notes  affixed,  I  believe, 
to  tlie  Rlieuiish  Testament,  which  were  most  objectionable  ;  and,  on  being 
presented  to  us,  we  caused  them  to  be  expunged.  The  notes  carrt,  im 
OUR  EDITIONS  OF  THE  BIBLE,  NO  WEIGHT  ;  for  We  do  not  kuow  the  writera 
of  many  of  them.  If  we  find  them  clear  enough  in  explanation  of  doctrine, 
we  leave  them  there ;  but  whenever  we  find  any  thing  exceptionable,  we  put 
them  out,  as  we  have  done  in  the  cases  I  have  referred  to." — Dr.  Doyle^s 
Evidence  before  the  House  of  Lords,  p.  222. 

I  assert  then,  that  we  have  strong  proofs  against  the  infalli- 
bility of  the  church  of  Rome ;  inasmuch  as  she  has  not  been 
able  to  furnish  a  perfect  edition  of  the  scriptures — nor  a  standard 
commentary — except  w.  choose  to  take  the  unanimous  consent 
of  the  Fathers,  as  cou*-.  '^eH  in  the  numberless  and  massy 
volumes  that  have  em  ,  '.  rom  their  pens  !  My  friend  has 
talked  of  a  ray  of  light  »  ' ':  would  dry  up  all  the  streams  of 
Protestant  opinion — I  wish  he  would  now  suffer  that  ray  to 
beam  upon  us.  If  he  be  able  to  produce  such  a  light,  is  it  not 
uncharitable  in  my  reverend  friend  to  allow  us  any  longer  to 
remain  in  the  state  of  darkness  of  which  he  speaks  1  But  my 
friend  has  also  brought  forward  the  numbers  attached  to  his 
church  as  a  proof  of  her  universality.  Numbers,  permit  me  to 
say,  are  no  proof  of  truth.  If  such,  however,  be  regarded  as  a 
proof  of  universality  and  infallibility,  the  church  of  Rome  cannot 
be  the  universal  or  infallible  church.  It  has  been  ascertained, 
that  there  are  at  present  seventy-five  millions  o"  Protestants, 
and,  in  addition,  fifty  millions  belonging  to  the  Greek  church, 
who  also  protest  against  the  church  of  Rome.  Now  the  aggre- 
gate of  these  is  one  hundred  and  twenty-five  millions  ;  while 
the  number  belonging  to  the  Roman  Catholic  church  amounts 
to  but  ninety  millions.  So  that  we  perceive,  even  in  point  of 
numbers,  this  wonderfully  infallible  and  universal  church,  when 
weighed  in  the  balance,  is  found  wanting. 

Mr.  Maguire  has  asserted,  that  the  Bible  is  a  dumb  judge, 
and  unable  to  pronounce — yet  we  find  that  the  Saviour  consid- 
ered it  competent  to  decide  ;  for  he  again  and  again  appealed 
to  the  Old  Testament  scriptures — "  Had  ye  believed  Moses,  ye 
would  have  believed  me,  for  he  wrote  of  me." 

It  is  worthy  of  observation,  that  Bellarmine  (de  Conciliis,  1, 
i,  ch.  6,)  gives  us  a  list  of  general  councils  partly  conjirmed  &nd 
partly  rejected;  and  (in  c.  v,  and  Iloin.  Pont.  1,  iv,  c.  11,)  he 
says,  that  several  things  in  tliose  councils  allowed  to  be  general, 
were  foisted  in  by  heretics— he  knows  not  how.  My  learned 
opponent  is  correct,  according  to  Delahogue,  as  to  the  numbers 


i 


T 


56 


THE    INFAIXIBILITY    OP 


lit 


of  general  councils — but  strange  to  ssiy,  Delahogue  himself 
admits,  that  there  is  a  divit-ion  respecting  the  council  of  Con- 
stance— all  Catholics,  he  observes,  ronl'ess  that  as  to  somt  of  its 
sessions  it  was  ecumenical ;  the  Italians  deny  that  it  was 
ecumenical  as  to  all  its  sessions,  while  the  French  church 
vigorously  maintain  the  directly  opposite  opinion. — Tiaot  de 
Eccles.  p.  451.) 

Again,  Delahogue  (p.  452,)  acknowlerlges  the  uncertainty 
existing  respecting  the  5th  Lateran  council,  and  quotes  the  fol- 
lowing passage  from  Bellarmine : 

"  It  remains  a  question  amonjj  Catholics  to  the  present  dny,  whetlier  the 
5th  Lateran  be  truly  a  general  Council." — (L.  ii,  de  Cone.  c.  13.) 

I  beg  to  remark,  that  Delahogue  must  include  the  council  of 
Constance,  or  the  5th  Lateran,  in  order  to  complete  the  number 
of  eighteen  general  councils.  And  yet  with  all  the  assistance 
of  an  infallible  church,  he  has  not  told  us  which  of  the  two  he 
has  adopted,  not  having  prefixed  any  number  to  either.  There- 
fore, another  infallihie  tribunal  is  called  for,  to  determine  which 
councils  are  general,  and  which  are  not ;  and  an  infallible 
depository  is  required  to  preserve  the  councils,  according  to 
Bellarmine,  from  the  interpolations  of  heretics  !  I  would  ask, 
is  it  the  character  of  the  council  which  is  to  decide  the  ortho- 
doxy of  the  doctrine,  or  the  orthodoxy  of  the  doctrine  the  char- 
acter of  the  council  1  If  the  former,  Avho  is  to  decide  upon  the 
characteristics  of  a  general  council  ?  If  the  latter,  why  is  not 
the  council  of  Tyra,  held  in  the  6th  century,  received  as 
general,  as  well  as  the  first  council  of  Nice — both  having  been 
summoned  by  imperial  authority?  Was  i;Ot  the  5th  council 
assembled  at  Constantinople  in  despite  of  the  opposition  of  Pope 
Vigilius?  Did  not  that  council  condemn  as  heretical,  three 
books,  against  the  express  prohibition  of  Vigilius — the  one  by 
Ibas,  Bishop  of  Edessa,  the  other  of  Theodorus  of  Mopsuestia, 
and  the  other  of  Theodoret,  Bishop  of  Cyrus  ?  And  yet  was 
not  that  very  council  in  the  end  approved  of  by  the  successors 
of  Vigilius,  and,  in  fine,  received  throughout  all  the  church  as  a 
true  and  ecumenical  council  ?  (Vide  Baronium  in  Justiniano 
et  Vigilo,  torn,  vii,  et  Sirmundum  Praefat,  in  secund.)  All  this 
doubt  and  confusion  carry  upon  them  prima  facie  evidence,  that 
the  church  of  Rome  is  destitute  of  infallibility. 

I  now  solemnly  put  it  to  Mr.  Maguire's  conscience,  will  he 
stand  to  every  thing  which  is  decreed  in  general  councils  ?  I 
am  satisfied  that  he  will  not.  In  the  27th  canon  of  the  3rd 
Lateran  council,  the  persecution  ot  heretics  is  recommended. 
It  is  decreed  (3  Lat.  council,  can.  16,)  that  "oaths  are  to  bi 
regarded  as  perjuries  ichir.h  militate  against  ecclesiastical  utilittj 
and  the  institutes  of  the  holy  Fathers."  Will  Mr.  Maguire,  I  say. 


THE   ROMAN  CATHOLIC  CHURCH. 


67 


rue  himself 
icil  of  Con- 
0  some  of  its 
that  it  was 
nch  cliurch 
— Tu^ot  de 

uncertainty 
lotes  tlie  fol- 
ly, whether  the 

13.) 

\e  council  of 
e  the  number 
he  assistance 
of  the  two  he 
her.     There- 
ermine  which 
an   infallible 
according  to 
1  would  ask, 
;ide  the  ortho- 
jine  the  rhar- 
!cide  upon  the 
er,  why  is  not 
,   received   as 
h  having  been 
,e  6th  council 
)sition  of  Pope 
icretical,  three 
s — the  one  by 
of  Mopsuestia, 

And  yet  was 
the  successors 
he  church  as  a 

in  Justiniano 
und.)  All  this 
5  evidence,  that 


a 


icience,  will  he 
I  councils  1     I 

non  of  the  3rd 
recommended. 

oaths  are  to  bi 

esiaslical  utililij 
Maguire,  1  say. 


stand  to  such  decrees?  lie  cannot;  he  will  not.  What  then 
becomes  of  the  infallibility  of  general  councils  in  his  estimation? 
Again — we  have  had  contradictions  tlie  most  opposite.  The 
council  of  Constance  deposed  three  Popes  and  declared  the 
papal  authority  was  subject  to  a  council.  We  n)ay  diller  about 
the  signification  of  passages  in  the  scripture,  hut  we  can  appeal 
to  common  sense — to  the  context — or  to  the  analogy  of  faith — 
but  we  cannot  appeal  to  an  infallible  tribunal  to  decide — for  the 
existence  of  such  a  tribunal  is  the  matter  in  debate.  But  facts 
can  speak — council  is  against  council — Pope  against  Pope. 
The  church  of  Rome  has  not  yet  been  able  to  decide  as  to  the 
seat  of  her  supposed  infallibility ;  and,  by  referring  me  to  the 
unanimous  consent  of  the  Fathers  to  discover  the  doctrines  of 
scripture,  bids  me  to  waste  my  life  in  wandering  through  their 
ponderous  folios.  Facts,  such  as  these,  lead  me  at  once  to 
conclude,  thnt  the  church  of  Home  is  not  infallible. 

Mr.  Maguire — I  have  first  a  few  words  to  say  in  reply  to 
Mr.  Pope.  He  has  endeavored,  but  in  vain,  to  get  over  the 
difficulty  which  I  called  upon  him  to  solve,  namely,  how  a  Pro- 
testant child  could  receive  the  Bible  as  the  inspired  word  of 
God.  The  child  could  only  receive  the  scriptures  upon  the 
private  judgment,  or  the  authority  of  the  minister.  If  he  receive 
the  scriptures  upon  that  authority,  and  that  such  authority  be 
recognised  by  Mr.  Pope,  then  the  question  is  settled.  Mr. 
Pope  endeavored  to  illustrate  his  argument  by  placing  one  book 
on  the  top  of  another,  and  he  gets  out  of  the  circle  in  which  he 
is  involved  by  upsetting  both  books.  I  de.ied  Mr.  Pope  to 
point  out  an  error  regarding  matters  of  faith  in  the  Latin  Vul- 
gate. He  appealed  to  a  passage  in  Hebrews  where  he  asserts 
it  is  said  of  Jacob,  "  adoravit  cacumen  virgse  ejus."  Now  in 
the  first  place,  the  quotation  is  luise  and  the  Latin  is  bad — the 
words  are,  "  fastigium  virga3  ejus." — The  controversy  here  is 
about  the  Greek  word  fni.  It  signifies  towards  the  top  of  the 
staff,  as  well  as  the  top  of  the  staff'.  The  latter  is  the  better 
translation — every  man  who  knows  Greek,  knows  the  Greek 
word  will  bear  both  meanings.  This  passage  has  been  very 
ably  discussed  by  Dr.  Lingard,  who  is  fully  qualified  to  sustain 
it.  I  can  assure  the  learned  gentlemen,  that  he  is  very  far,  in 
this  instance,  from  proving  the  existence  of  an  error  in  the  Latin 
Vulgate.  I  said  that  no  Catholic  is  bound  to  beUeve  in  the 
infallibility  of  the  pope  ;  and  I  re-assert,  that  it  does  not  from 
an  article  of  Catholic  faith.  Divines  have  had,  and  may  still 
have  their  private  quarrels  about  it.  But  such  differences  from 
no  breach  of  communion,  as  the  subject  matter  in  dispute,  forms 
no  article  of  Catholic   faith.      "  Uuon   this   rock"  says   our 


IR 


58 


THE    INFALLIBILITT  OF 


Saviour,  "I  will  build  my  church,  and  the  gates  of  hell  shall  not 
prevail  against  her."  Here  is  the  infallibility  promised  by  our 
Lord,  and  claimed  by  the  Catholic  church,  and  not  the  infalli- 
bility of  the  pope,  which  my  leiiiuod  adversary  would  cram 
down  the  throats  of  Catholics,  "  velint  nolint" — as  an  article  of 
Catholic  faith. 

I  ciiUod  upon  Mr.  Pope  to  produce  any  ecumenical  council 
which  contradicted  another  in  matters  of  faith.  It  is  strange 
that  he  should  quote  what  he  has  quoted  regarding  the  taking  of 
an  oath.  I  afliru)  that  every  oath  should  be  taken  in  truth  and 
justice,  and  in  judgment.  No  man  should  swear  to  any  thing 
for  which  he  has  not  the  evidence  of  his  senses,  or  a  certainty 
approaching  to  mathematical  precision.  A  person  who  would 
swear  contra  sialula  palrvm,  would  not,  undoubtedly,  have  such 
evidence  to  sustain  his  oath.  I  repeat  in  the  face  of  the  learned 
world,  that  what  Mr.  Pope  has  quoted  from  the  councils,  forms 
no  part  of  their  decision  iipon  matters  of  faith.  When  a  council 
decides  upon  matters  of  faith,  it  employs  a  certain  invariable 
form — "  Si  gxiis  dixeril,^'  "  If  any  person  shall  say,"  &c, — 
*'  anathema  s<7,"  "  let  him  be  anathema."  When  this  form  is 
employed,  the  decision  is  upon  an  article  of  faith — I  told  you 
already  there  were  eighteen  ecumenical  councils. — They  never 
issued  an  anathema  in  the  above  form,  where  an  article  of  faith 
was  not  concerned.  But,  in  matters  not  connected  with  faith 
or  essential  morality,  a  council  may  err.  The  infallibility  of 
general  councils  extends  only  to  matters  of  faith  and  essential 
discipline.  The  promise  which  Christ  made  to  his  church  was, 
that  she  should  never  teach  error.  Ouf  articles  of  faith  are  well 
known.  I  defy  anyone  to  produce  me  a  general  council  which 
has  contradicted  another  general  council  in  matters  of  faith. 

Mr.  Pope  speaks  vauntingly  of  seventy-five  millions  of  Pro- 
testants. Where  are  they  ?  They  do  not  exist — unless,  indeed, 
you  collect  under  the  broad  standard  of  Protestantism  many 
sects,  who  difl'er  more  from  each  other  than  I  do  from  my  friend, 
Mr.  Pope.  I  ask,  when  you  separate  all  those  jarring  sects, 
where  are  the  millions  of  whom  Mr.  Pope  speaks,  with  all  the 
artifice  of  a  practised  rhetorician  ?  But  Mr.  Pope  would  rather 
amuse  us  with  powerful  declamation,  than  descend  lr»  the  vulgar 
level  of  argument.  Is  it  honourable  to  adduce  against  me  the 
Arian  council  of  Basil  1  Is  the  Catholic  church  to  be  account- 
able for  the  conduct  of  those  whom  she  had  formally  excommu- 
nicated 1  I  have  proved,  that  in  the  Catholic  church  exists  the 
authority  to  put  down  error.  Other  churches  tolerate  a  super- 
ficial conforinity,  and  introduce  into  their  bosoms  vipers  that  will 
gnaw  their  very  vitals.  See  how  the  Puritans  overturned  thf 
established  church,  and  kickrd  out  the  bishoos  ofScotland.     It 


whe 
Eve 

i     will 

I  ble 
I 
the 
writ 
that 
Tes 
aboil 


THE  ROMAN  CATHOLIC  CHURCH. 


59 


?ll  shall  not 
lised  by  our 
;  the  infalli- 
rtould  cram 
an  article  of 

lical  council 
t  is  strange 
the  taking  of 
in  truth  and 
to  any  thing 
K  a  certainty 
n  who  would 
ly,  have  such 
of  the  learned 
(uncils,  forma 
hen  a  council 
lin  invariable 
say,"  &C,-;- 
1  this  form  is 
1 — I  told  you 

They  never 

irticle  of  faith 
^ted  with  faith 
infallibility  of 
and  essential 
lis  church  was, 
)f  faith  are  well 
council  which 
ers  of  faith, 
millions  of  Pro- 
unless,  indeed, 
stantism  many 
(Vom  my  friend, 
>  jarring  sects, 
is,  with  all  the 
pe  would  rather 
nd  ir^  the  vulgar 
against  me  the 
.  to  be  account- 
lally  excommu- 
hurch  exists  the 
olerate  a  super- 
vi{)ers  that  will 
overturned  thf 
f  Scotland.     It 


ts  contrary  to  the  spirit  of  the  Protestant  church  to  condemn 
error,  and  yet  she  retains  the  Athanasian  creed,  which  proves 
that  in  her  nature  she  is  not  tolerant.  But  she  prudently 
exhibits  this  species  of  toleration,  for  otherwise  her  churches 
would  be  deserted,  and  the  conventicles  crowded  to  exc<  If 

the  king  of  England  has  no  choice,  but  must  remain  u  j  rotes- 
tant  of  the  church  of  England,  is  not  that  a  betrayal  of  con- 
science, and  an  inroad  upon  the  exercise  of  private  judgment? 
Is  the  Athanasian  creed  characteristic  of  that  toleration  of  which 
the  church  of  England  boasts?  The  man  who  swears  against 
the  doctrines  of  the  Catholic  church  perjures  himself,  as  the 
council  of  Lateran  declares.  For  it  is  not  possible  he  can  be 
certain  that  the  oath  he  takes  is  true.  How  can  any  man 
swear,  that  the  doctrines  of  the  Catholic  church  are  damnable 
and  idolatrous  I  The  oath  is  not  that  he  believes  them  so,  but 
that  they  are  so  for  fact. 

The  declaration  of  his  majesty,  prefixed  to  the  homilies, 
declares,  that  the  thirty-nine  articles  of  the  church  of  England 
contain  all  things  necessary ;  and  it  strictly  prohibits  all  differ- 
ences from  them :  *'  we  will  not  allow  (it  says)  the  least  devia- 
tion." The  church  of  England,  then,  is  not  a  particle  more 
tolerant  than  the  church  of  Rome,  though  it  evinces  a  great 
variance  in  its  practice.  If  the  Protestant  clergyman  believes 
that  a  church  has  been  established  by  Christ,  he  should  uphold 
it — if  he  does  not  believe  so,  why  should  punishment  be  inflicted 
on  those  who  separate  from  the  communion  of  the  church  of 
England  ?  Ought  not  the  Protestant  clergyman  contend  against 
those  who  rise  in  opposition  to  that  church?  If  they  be  tiie 
successors  of  St.  Peter,  and  if  the  Holy  Ghost  has  endowed 
their  church  with  the  spirit  of  grace,  as  they  would  make  us 
believe,  she  should  exercise  her  authority,  and  not  give  the 
sanction  of  her  name  to  every  spawn  of  the  innumerable  sects 
that  range  themselves  under  the  banner  of  Protestantism, 
Johanna  iouthcote  exercised  the  right  of  private  judgment, 
when  she  announced  herself  as  pregnant  with  the  Messiah. 
Every  man  of  sense  must  allow,  that  by  private  judgment  we 
never  can  prove  the  inspiration  of  the  scfiptures.  Why  then 
will  Mr.  Pope  not  receiv^i  them  upon  the  authority  of  the  Catho- 
lic church,  instead  of  resorting  to  the  authority  of  frail  and  falli-. 
ble  man? 

I  asserted  that  Christ  never  gave  a  positive  conimand  to  write 
the  New  Testament.  If  St.  John,  at  Patrnos,  was  ordered  to 
write  to  particular  churches,  that  does  not  by  any  means  prove 
that  a  special  command  was  given  by  our  Saviour  that  the  New 
Testament  should  be  written,  particularly  as  St.  John  wrote 
about  facts,  and  not  about  doctrines  to  those  particular  churches, 


\r 


THE  INFALLIBILITT    OP 

The  truth  is,  nearly  sixty  yenrs  had  elapsed  from  the  dealh  of 
Christ  till  the  last  of  the  New  Testament  was  written.  Were 
the  people  of  God  left  in  the  meantime  without  a  rule  of  faith 
to  guide  and  to  direct  them?  Was  it  not  the  Roman  Catholic 
church  that  converted  these  islands  from  pnjrnnism — missiona- 
ries sent  from  Rome  to  En^^land  rescued  that  land  from  idolatry 
and  pagani^sm.  The  Christian  church  was  (  emcnted  in  the  first 
ages  with  the  blood  of  martyrs — thirty-four  Popes  in  succession 
after  St.  Peter  became  martyrs  for  the  faith  of  Jesus  Christ. 
Forty-five  others  are  canonized  saints — Protestants  also  nave 
their  saints  ;  and  churches  are  dedicated  to  saints.  I  may  here 
in  passing,  remark,  that  Catholics  do  not  worship  the  saints — it 
is  a  rank  calumny,  invented  in  order  to  fling  dust  into  the  eyes 
of  the  multitude. 

Mr.  Pope  has  not  yet  attempted  to  answer  my  direct  argu- 
ment, both  from  scripture  and  the  holy  Fathers — he  has  indeed 
advanced,  and  the  task  was  an  easy  one,  several  captious  objec- 
tions. If  a  Catholic  happens  not  to  know  the  history  of  every 
general  council  which  has  been  held,  the  conclusion  drawn  from 
such  premises  by  Mr.  Pope  is,  that  the  church  of  Christ  is 
proved  not  to  be  infallible.  Has  Mr.  Pope  quoted  any  texts  of 
scripture,  direct,  plain,  and  obvious,  like  those  I  adduced?  I 
have  here  more  than  seventy  passages  from  the  Fathers  upon 
the  subject,  and  I  would  read  them  to  you  if  the  time  permitted. 
In  one  of  them  the  church  is  compared  to  the  ark  of  Noah,  out 
of  which  no  one  shall  be  saved.  I  deny  that  we  look  upon  all 
Protestants  as  heretics — we  consider  Arius,  Luther,  Calvin,  &c. 
who  have  separated  directly  from  the  church,  as  heretics.  But, 
as  St.  Augustin  says,  we  do.  not  consider  the  children  or  de- 
scendants of  heretics,  as  formal  heretics,  unless  they  remain 
obstinate  and  contumacious  in  their  errors.  1  am  opposed  to 
the  doctrine  of  the  Pope's  infallibility.  It  is  imposed  upon  me 
by  Mr.  Pope — but  I  have  already  stated  that  it  forms  no  part  of 
the  doctrine  of  the  Catholic  church,  and  is  not  received  by  the 
Catholics  throughout  the  world.  I  may  conclude  this  day's 
discussion  by  again  asserting  that  Chri.«t  promised  he  would  be 
with  his  church  teaching,  preaching  and  baptizing  until  1*  e  can- 
summation  of  the  world — my  scripture  proofs  therefor*  \»«  ♦ 
untouched. 


le  death  of 
en.  Were 
ule  of  faith 
an  Catholic 
— niissiona- 
•om  idolatry 
]  in  the  first 

succesfiion 

esus  Christ. 

also  nave 

I  may  here 
\e  saints — it 
into  the  eyes 

direct  argu- 
le  has  indeed 
ptious  objec- 
tory  of  every 
n  drawn  from 

of  Christ  is 
1  any  texts  of 

adduced?  I 
Fathers  upon 
me  permitted. 

of  Noah,  out 
look  upon  all 
;r,  Calvin,  &c. 
eretics.     But, 
children  or  de- 
!s  they  remain 
m  opposed  to 
osed  v?pon  me 
irms  no  part  of 
3ceived  by  the 
iide  this  day'3 
3d  he  would  be 
y  until  1*  e  cor- 
lerefor*      ^^  ' 


THE    DIVINE    RIGHT   OP   PRIVATE    JUDGMENT.         61 


Second  Day. — Friday,  April  20. 


SUBJECT.— T/ie  Divine  Right  of  Private  Judgment  to  pro- 
nounce upon  the  Anthnnticitij,  Integrity,  and  Canonicity  of 
Scripture,  and  to  determine  its  meaning  in  Articles  of  Faith. 

At  eleven  o'clock  the  Chair  was  taken  by  Daniel  O'Con- 
NELL,  Esq.  and  Admiral  Oliver. 

Mr.  Maguire  rose,  and  called  on  Mr.  Pope  for  proofs  to 
sustain  his  rule  of  faith,  which  he  (Mr.  Maguire)  understood  to 
mean  private  judgment. 

Mr.  Pope — I  shall  preface  my  observations  this  day,  by 
assuring  the  present  meeting,  that  I  was  under  the  full  convic- 
tion, that  I  should  yesterday  have  had  an  opportunity  of  replying 
to  Mr.  Maguire's  last  speech.  Mr.  Maguire  spoke  six  times, 
while  my  addresses  were  but  five  in  number.  In  justice, 
therefore,  the  right  of  reply  was  vested  in  me  :  but  as  the  chair- 
men were  divided  on  the  point,  and  as  I  felt  that  my  arguments 
against  the  infallibility  of  the  church  of  Rome  had  been  cogent 
and  satisfactory,  I  waved  my  privilege.  I  cannot  avoid  noticing 
the  bold,  and,  I  must  say,  unfounded  assertion  of  my  opponent, 
that  I  did  not  touch  one  of  his  arguments.  Gentlemen,  you  will 
decide  on  that  question.  I  regret  that  it  is  the  fashion  of  many 
advocates  of  the  church  of  Rome,  to  substitute  barefaced  asser- 
tion and  high-sounding  language  for  solid  argun)ent. 

With  respect  to  the  proofs  of  the  right  of  private  judgment,  I 
shall  first  adduce  negative  evidence.  If  there  be  no  infallible 
tribunal,  man  is  under  the  necessity  of  exercising  his  judgment. 
I  shall  therefore  make  (partly  in  reply  to  Mr.  Maguire)  some 
remarks  on  the  infallibility  of  the  church  of  Rome.  And  first, 
I  beg  to  say,  that  Mr.  Maguire  has  not  proved  that  the  church  of 
Rome  is  the  church  of  Christ.  Thf;  passages,  I  maintain,  which 
he  adduces  from  scripture,  do  not  demonstrate  the  infallibility  of 
any  church — much  less  the  infallibity  of  the  church  of  Rome. 

It  is  remarkable,  that  the  church  of  Rome,  which  has  defined 
every  thing,  has  never  given  a  definition  of  herself!  In  the 
conferences  previous  to  the  decrees  of  the  eleventh  session  of 
the  council  of  Trent,  Vincent  Lunello,  a  Franciscan  friar,  pro- 
posed that  a  definition  of  the  church  and  ijer  authority  should 
precede  the  declarations  of  the  disputed  points  of  doctrine. 
The  motion  was  rejected. — (Sarpi's  History  of  the  Council  of 
Trent,  1.  ii,  p.  165,  Geneva,  162.5.)     If  the  church  has  not 

6 


'ml 


6i 


THE    DIVINE    RIGHT 


:) 


!M 


I 


defined  herself,  how  are  her  votaries  to  discover  the  source  from 
which  they  arc  to  derive  their  opinions.  Mr.  Maguire  also 
admitted,  if  I  mistake  not,  that  in  the  primitive  ages  the  church 
of  Rome  was  not  looked  upon  as  the  CuthaHc  church. 

In  reference  to  Matt,  v,  13. — "  But  if  the  salt  has  lost  its 
savor,"  &c.  I  he^  to  observe,  that  Maundrell  in  his  travels, 
expressly  mentions,  that 

"  In  tl)«  Valley  of  Salt,  near  GchnI,  and  about  four  hours'  journey  from 
Aleppo,  there  is  a  small  precipice,  occasioned  by  the  continual  taking  away 
of  the  salt.  In  this,  says  he,  you  may  see  how  the  veins  of  it  lie :  I  broke  a 
piece  of  it,  of  which  the  part  exposed  to  the  rain,  sun,  and  air,  thouj^h  it  had 
the  sparks  and  particles  of  salt,  yet  had  perfectly  lost  its  savor,  as  in  IVlatt.  v." 

Again — there  was  an  asphaltic  substance,  which  was  used  by 
the  Jews  to  salt  their  sacrifices,  and  which,  if  kept  too  long,  lost 
its  flavour,  and  was  thrown  upon  the  floor  of  the  Temple  to 
prevent  the  Priests'  slipping.  Hence  the  allusion — "  Trodden 
vnder  foot  of  men."  These  observ.ations  will,  I  trust,  serve  to 
show  that  the  Saviour  in  the  passu f^e  ivhich  we  are  considering^ 
could  not  have  alluded  to  the  infallibility  of  the  Apostles. 

Does  my  friend  mean  to  say,  that  the  Sixtine  .'ind  Clementine 
editions  do  not  vary  in  mifiima  particula  ?  I  have  a  work  now 
before  me,  "  Home's  Introduction  to  the  Study  of  the  Scrip- 
tures," in  which  he  gives  us  a  specimen  of  the  discrepancies 
existing  between  the  Clementine  and  Sixtine  editions.  As  to 
Jacob  worshipping  the  top  of  his  rod,  as  the  Douay  Testament 
has  it,  I  beg  to  observe,  that  the  Apostle  Paul  quoted  from  the 
Septuagint.  The  original  Hebrew  word  in  the  47th  of  Genesis 
and  31st  verse,  to  which  St.  Paul  refers,  according  to  the  dif- 
ferent pointing,  signifies  both  "  a  rod  and  a  bed."  The  Douay 
Bible  translates  the  passage  (Gen.  xlvii,  31,)  thus  :  "  And  he 
said,  swear  thou  to  me.  And  as  he  was  swearing,  Israel  adored 
God,  TURNING  TO  the  bed's  head."  The  scholars,  however, 
can  at  once  decide,  whether  "  Jacob  adored  the  top  of  his  rod" 
is  not  a  gross  mistranslation  of  the  original  text. 

Mr.  Maguire  insinuated  that  the  canons  of  the  third  council 
of  Lateran,  (27  and  16,)  relative  to  the  persecution  of  heretics, 
and  to  oaths  which  militate  against  ecclesiastical  utility,  are 
matters  of  discipline;  but  I  insist  that  they  relate  to  morals — 
^^ pertinent  ad  mores."  We  all  know,  how  Jesuits  and  others 
interpret  "  Ecclesiastical  utility." 

It  is  a  remarkable  fiict,  that  the  pope  may  be  the  sole  author 
of  the  canons  of  a  council.  Dupin,  in  reference  to  the  70 
canons  passed  in  the  fourth  or  great  Lateran  council,  (vol.  ii, 
p.  449,)  writes, 

"  Matthew  Paris  says,  that  these  canons  seemed  tolerable  to  some  of  the 
ptelates,  but  grievous  to  others.    His  words  are  these, '  Facto  pHus  ab  ipso 


or    riUVATK    JL'DGMENT. 


68 


source  from 
aguire  also 
5  the  church 
ch. 

hus  lost  its 
his  travels, 

'  journey  from 
111  taking  away 
L  lie  :  1  broke  a 
r,  tho(isl>  't  ^^^^ 
19  in  Matt.  V." 

was  used  by 
too  long,  lost 
;  Temple  to 
n — »  Trodden 
rust,  serve  to 
c  considering^ 
>ostles. 
d  Clementine 
3  a  work  now 
of  the  Scrip- 
discrepancies 
tions.     As  to 
\y  Testament 
loted  from  the 
th  of  Genesis 
ing  to  the  dif- 
The  Douay 
IS  :  "  And  he 
;  Israel  adored 
hus,  however, 
op  of  his  rod" 

e  third  council 
on  of  heretics, 
al  utility,  are 
te  to  morals — 
its  and  others 

he  sole  author 
ice  to  the  70 
ouncil,  (vol.  ii, 

ble  to  some  of  the 
7acU>  frius  ah  ipto 


papa  exhortationit  aermone,  recilata  sunt  in  plena  concilio  capilula  srptuaginia, 
quia  aliii  placabUia,  nUis  videhanlur  oxiio.vrt,"  Let  tlit)  case  be  how  it  will,  it 
in  certain,  that  these  lanims  were  not  made  bv  tiio  council  but  by  Innocent 
III,  who  |irtsentt;(l  them  to  the  council  ready  drawn  up,  ami  ordered  them  to 
he  ii-iid  ;  and  that  the  prelatts  did  not  enter  into  any  debate  upon  them,  but 
that  their  silence  was  taken  for  an  approbation." 

Is  it  not  evident,  therefore,  that  the  canons  were  forced  upon 
the  council  by  Pope  Innocent  III? 

The  Rev.  Dr.  Murray,  in  his  examination  before  the  Com- 
mon'fe  committee,  p.  223,  when  asked, 

"  Will  you  be  so  good  as  to  explain  the  nature  of  the  authority  of  the  Pope?" 
replied,  "  he  is  the  executive  power  of  the  church ;  his  office  is  to  enforce  the 
observance  of  the  canons." 

I  would  remark,  that  the  Pope  pos.sesses  also  a  dispensing 
power. — The  Maynooth  class-book  informs  us, 

"  That  the  Pope  may,  according  to  circumstances,  dispense  even  with  the 
laws  of  a  general  council,  whenever  a  legitimate  cause  shall  arise." — P.  360. 

Mr.  Butler  states, 

"That,  in  the  opinion  of  all  Roman  Catholics,  it  belongs  to  the  Pope  in 
extraordinary  cases  to  act  in  opposition  to  the  canons." 

Do  not  these  statements  sufficiently  demonstrate  the  supreme 
power  e.xercised  by  the  Pope,  both  in  council  and  out  of  council  1 

Mr.  Maguire  was  offended  by  my  reference  to  the  council  of 
Basil.  I  ask,  was  the  council  of  Basil  ever  regarded  as  a 
general  council?  Bellarmine  (de  Eccles.  Milit.  c.  16.)  remarks, 

"  That  the  council  of  Basil  was  at  first  a  true  ecumenical  council  and 
infallible,  but  afterwards  became  a  schismatical  conventicle,  and  of  no  au- 
thority at  all !" 

Again,  Bellarmine  says,  (De  Roman.  Pont.  1.  ii,  c.  11.) 

"The  council  of  Basil,  by  common  consent,  and  with  the  legate's  concur- 
rence, concluded  that  a  council  is  above  the  Pope,  which  is  now  rightly 
judj^ed  erroneous." 

It  is  a  fact,  that  there  is  no  standard  of  the  Roman  Catholic 
fiiith  in  general  use  in  this  country.  Dr.  Doyle,  speaking  on 
this  subject,  says, 

"Besides  tlie  articles  enumerated  in  the  creed  of  Pius  the  fourth,  there  are 
others  to  be  received  as  of  fuith.  These  are  defined  in  the  sacred  canons,  of 
which  some  are  received  entire,  some  in  part,  and  of  which  no  account  can 
be  obtained  from  the  formularies  to  which  the  Roman  Catholic  bishops  have 
rofurred  to  as  authentic."- y^c.  Doyle's  Evidence  before  the  House  of  Lords,  p.  1 80. 

So  much  for  Dr.  Doyle's  opinion  upon  the  subject. 

As  we  have  seen  that  great  uncertainty  exists  with  respect  to 
general  councils,  I  ask  again,  (as  Mr.  3Iaguire  has  not  solved 
the  question)  whether  the  character  of  the  council  is  to  decide 
tlie  orthodoxy  of  the  doctrine,  or  the  orthodoxy  of  the  doctrine 
to  decide  the  character  of  the  council  ?     If  the  former,  who  is  to 


i 


f 


I 

;  111 


114  THE    DIVINE    RIQHT 

decide  upon  the  characteristics  of  a  general  council?  ff  the 
orlhi)(I().\y  of  the  doctrine  is  to  decide  the  character  of  the 
council,  why  is  not  the  council  of  Tyre,  held  A.  D.  53.1, 
received  us  {lenerul,  as  well  as  the  first  of  Nice,  both  havinf» 
been  uhke  called  by  iujperial  authority  (  Mr.  JVInguire  lias  told 
us,  that  II  council  approved  by  the  Pope  is  intallible.  Then  the 
decrees  were  fallible  before  the  Pope  contirmed  then).  For 
instance,  the  decrees  of  the  council  of  Trent  were  fallible,  until 
they  received  the  sanction  of  the  representatives  of  the  Pope  at 
the  council  (  It  is  admitted,  that  a  council  without  the  Pope  is 
fallible,  and  that  the  Pope  per  se  is  also  fallible.  Again  Mr. 
Maiiuire  remarks,  that  the  decrees  of  the  Pope,  assisted  by  a 
few  bishops  are  infallible,  when  "  received  by  the  universal 
church."  I  am  desirous  of  knowing  what  is  the  meaning  of 
"  the  universal  church."  I  presume  that  it  signifies  the  Roman 
Catholic  hierarchies  in  Ireland,  in  Spain,  and  elsewhere.  These 
bodies  are  confessedly  fallible.  I  wish  then  to  know  by  what 
process  decrees  set  forth  by  fallible  authority  become  infallible^ 
when  received  by  fallible  bodies  of  men.  Again,  Bellarmino 
speaks  of  general  councils,  which  are  to  be  altogether  rejected, 
and  of  general  councils  partly  to  be  received  and  partly  to  be 
rejected ;  and  also  remarks  that  several  things  in  councils, 
allowed  to  be  general,  were  foisted  in  by  heretics.  We  must 
therefore  have  another  infallible  tribunal  to  decide,  what  coun- 
cMs  are  really  general,  and  what  passages  in  them  are  the  inter- 
polations of  heretics  !  Some  councils,  according  to  Delahogue, 
are  but  partially  received  in  some  countries,  and  wholly  admitted 
in  others.  For  instance,  that  of  Constance.  Some  doubt  of 
the  ecumenicity  of  the  first  council  of  Lyons.  (Delahogue,  p. 
448.)  The  fifth  Lateran  council  has  been  doubted  of,  accord- 
ing to  Bellarmine,  non  gitasdam  sessiones,  not  as  to  some  ses- 
sions, but  in  toto,  altogether. 

Further — If  I  admit  the  church  of  Rome  to  be  infallible,  then 
I  must  acknowledge  its  decisions  as  divine.  But  two  divine 
traditions,  which  must  necessarily  come  from  the  same  source, 
cannot  possibly  contradict  each  other :  yet  the  second  council 
of  Lateran  (Can.  6.)  prohibits  the  marriage  of  ecclesiastics,  on 
the  ground  of  immutable  and  inherent  holiness.  The  canon 
remarks — 

""Whon  they  ought  both  to  be,  and  to  be  called  the  temple  of  God,  the 
vessels  of  the  Lord,  the  slirine  of  the  Holy  Ghost,  it  is  unworthy  that  they 
should  become  the  slaves  of  chambering  and  uncleanness." 

Such  is  the  language  in  which  the  council  speaks  of  marriage. 

But  what  says  the  scriptures  1 

"  Marriage  is  honourable  in  ai.i  ,  'ind  the  bed  undeflled,  but  whoremongers 
and  adulterers  God  will  judge."     i  i  eb.  jtiii,  4. 


'I 


i 


n  If  the 
ter  of  tho 
.  D.  53.1, 
)th  huviiis 
re  lias  lold 

Then  tlie 
lem.     Tor 
Mible,  until 
he  Pope  ill 
he  Pope  is 
Again  Mr. 
sisted  by  a 
3  universal 
meaning  ol 
the  Roman 
re.    These 
o\v  by  what 
e  infallible^ 
Bellarmine 
er  rejected, 
partly  to  be 
n   councils, 
We  must 

what  coun- 
le  the  iriter- 
Delahogue, 
lly  admitted 
ne  doubt  of 
jlahogue,  p. 

of,  accord- 
a  some  ses- 

fallible,  then 
I  two  divine 
ame  source, 
ond  council 
esiastics,  on 
The  canon 

rile  of  God,  the 
irthy  that  they 

of  marriage. 

whoremongers 


OF    PHIVATE    JUDGMENT.  6fl 

On  this  flubjprt  the  Ribin  is  directly  at  issue  with  the  church 
of  Home,  therefore  slie  riuui«»t  bo  inl'.tllii)!*'. — Affaui,  permit  ino 
to  ask,  WfMO  I  to  grant  lor  th(!  moment,  thiU  tlie  cliurcli  of  Homo 
is  iufallible — U  tliere  not  much  danger,  lest  mi.st;iUes  should 
occur  in  the  interpietatiou  of  tlio  meaning  of  her  councils  ', 

We  have  argued  on  the  claims  ol'  the  church  (tf  Uomc  to 
infallibility.  I  have  appealed  to  scripture,  reason,  common  sense, 
and  f  icts.  How  shall  we  decide,  whether  Mr.  Maguiro's  opinion 
on  the  subject,  or  mine,  be  correct  ?  If  I  Hnd  a  church  contra- 
dicting ilseir,  I  havB  prima-facie  cidence  that  she  is  fallible. — 
Tho  council  of  Constance  deposed  three  Popes,  who  attempted 
to  sit  together  in  the  chair  of  St.  Peter  (which  was  well  nigh 
broken,  as  Fuller  says,)  and  appointed  another  Pope.  On  the 
other  hand,  the  council  of  Florence  and  Trent  have  raised  the 
aut!iOrity  of  the  Pope  above  a  council.  Here  is  a  palpable 
contradiction  on  the  authority  of  the  Pope. — Again,  the  council 
of  Ephesus  decreed — 

"  That  it  should  not  be  lawful  to  uttnr,  write,  or  compose  any  '^tlier  faith 
than  that  which  hadhcen  definp<ll>v  the  Nictni! Fathers;  and  thi't, i/"a))ii/(Z(«*ed 
to  offer  any  other  creed,  if  ecdesiaitics,  they  should  be  removed  f run  thtir  office, 
ttlienos  esse;  if  laics,  that  they  should  be  anathematized.'" — (Lubh.  ct  Cosa. 
Cone.  torn,  ill,  p.  CG8.) 

Here  you  observe  that  the  council  of  Ephesus  deposed 
ecclesiastics  and  anathematized  laics  who  should  compose  any 
other  faith  than  that  which  has  been  d<'lined  by  the  Niceno 
Fathers.  Compare  the  JVicene  Creed  with  tlu;tof  Pope  Pius, 
and  you  will  find  the  latter  diflering  from  the  former  in  many 
particulars,  and  containing  many  articles  not  to  be  found  in  the 
Nicene  Creed.  I,  tberetbre,  without  hesitation  conclude,  that 
we  have  "  the  church"  of  one  ajje  contradicting  "  the  church" 
of  another  age.  Again — the  second  Nicene  council  declares, 
that  one  reason  for  worshipping  the  imago  of  Christ  is,  that  he  is 
not  sensiblij  present  with  us,  but  onhj  in  his  Divinity ; — Act  iv, 
p.  305.  And  the  epistle  of  Germaiuis,  received  by  the  council, 
says,  thai  he  is  not  present  "  ao»,«MTtxoi;"'  bodily,  ll  also  anoi/u- 
ma!izes  all  who  assert  that  Christ  was  not  circumscrihei  u"  to  his 
humanity.  1  ask,  are  not  these  opinions  plainly  opposed  to  the 
doctrine  of  transubstantiation  I  But  the  chuich  of  Rome  now 
receives  the  doctrine  of  transubsiantiation.  Again,  therefore, 
we  have  "the  church"  of  one  age  against  "the  church"  of 
another  age.  Let  these  contradictions  go  before  the  world,  and 
that  world  will  come  to  the  conclusion  that  the  church  of  Rome 
is  not  infallible.  Believe  me,  it  is  this  claim  to  infallibility,  which 
will  give  the  death-blow  to  the  church  of  Rome.  She  dares  not 
alter  a  single  tenet ;  her  doctrines  are  written  as  with  a  diamond 
— they  are  engraven  on  tables  of  brass,  and  she  cannot  reform 

1* 


.if 


u 


66 


THE    DIVINE   RIGHT 


i'i: 


!!i 


I  therefore  repeat  that  her  vain  assumption  of  infallibility  wilU  in 
the  dispensations  of  Providence,  give  her  the  death-blow  by 
which  she  shall  fall.  If  then,  there  be  no  infallible  tribunal  in 
existence,  must  we  not  be  under  the  necessity  of  exercising  our 
private  judgments. 

When  we  talk  of  the  right  of  private  judgment,  it  should  be 
understood  that  we  mean  not  that  every  man  is  justified  in  putting 
any  explanation  that  fancy  may  suggest  on  the  word  of  God. 
— We  must  exercise  our  judgments  as  accountable  beings, 
according  to  the  rules  of  common  sense,  and  the  analogy  "^ 
scripture,  with  due  submission  to  the  moral  restraints  arising 
from  the  opinions  of  men  of  sound  understanding  and  piety. — 
Do  we  say  that  a  man  who  exercises  his  judgment  on  the  con- 
tents of  any  work  which  he  may  peruse,  is  justified  in  adopting 
the  idle  imaginations  of  his  own  brain  as  the  meaning  of  the 
author  ?  No — we  instantly  reject  such  an  absurd  opinion.  But 
in  reading  the  scriptures  we  are  not  only  to  exercise  our  judgment 
with  the  same  care  which  we  would  bestow  upon  other  volumes, 
but  as  hemgs  accountable  to  God,  and  as  deeply  interested  in  the 
concerns  of  an  eternal  world.  These  are  considerations  by  which 
a  man  is  solemnly  called  upon  to  exercise  his  judgment  upon 
the  subject-matter  of  the  inspired  records — these  are  rules  by 
which,  I  conceive,  he  is  to  be  guided  in  that  exercise.  The 
misinterpretation  of  the  law  of  the  land  is  no  justification  for 
the  commission  of  illegal  acts  ;  nor  will  the  misunderstanding 
of  God's  blessed  word,  on  the  great  fundamental  truths  of  the 
Christian  system,  afford  any  security  to  error,  but  will  expose 
us  to  the  wrath  of  the  great  Eternal.  I  now  come  to  my  direct 
proofs  of  the  right  of  private  judgment.  Truly  it  is  an  extra- 
ordinary question  ;  Am  I  justified  in  employing  my  intellectual 
faculties  ]  Why  are  faculties  bestowed  on  men,  if  they  are  not 
to  be  exercised?  If  I  am  not  to  exercise  them,  is  not  my 
accountability  destroyed?  The  church  of  Rome  must  allow 
her  own  votaries  to  exercise  their  private  judgment  on  the  proofs 
of  her  authority.  They  must  lay  the  foundation  of  their  system 
on  private  judgment ;  and  iC  tiiey  can  lay  the  foundation,  why 
should  they  not  be  competent  to  raise  the  superstructure  ?  if 
they  must  examine  the  basis,  why  should  they  not  be  allowed  to 
exercise  their  faculties  upon  the  nature  of  the  edifice  which  rests 
upon  it  ?  Religion  is  a  personal  matter.  It  is  written  in  the 
%vord  of  God  : 

"  Every  man  shall  bear  his  oion  burden." — Gal.  vi,  6. 
"  Every  one  of  us  shall  render  an  account  to  God  for  himself." — Rom. 
xiv,  12. 

The  idea  of  an  infallible  tribunal  requires  me  to  give  up  the 

exercise  of  my  faculties,  in  opposition  to  the  natural  constitution 


I 


We 


OP   PRIVATE    JUDGMENT. 


67 


jility  will,  in 
ath-blow  by 
;  tribunal  in 
ercising  our 

it  should  be 
ed  in  putting 
)rd  of  God. 
ible  beings, 

analogy  "*" 
[lints  arising 
and  piety. — 
I  on  the  con- 
i  in  adopting 
aning  of  the 
opinion.  But 
)ur  judgment 
her  volumes, 
crested  in  the 
ons  by  which 
Igment  upon 
are  rules  by 
;rcise.     The 
stification  for 
nderstanding 
truths  of  the 

will  expose 
3  to  my  direct 
;  is  an  extra- 
ly  intellectual 
■  they  are  not 
n,  is  not  my 
must  allow 
;  on  the  proofs 
f  their  system 
indation,  why 

ucture  1  If 
be  allowed  to 
ce  which  rests 
vritten  in  the 


himself:*— Rom. 

o  give  up  the 
Ell  constitution 


I 


of  the  human  mind.  I  cannot  believe  any  thing,  except  on 
evidence.  Who  formed  the  mind  ?  The  Deity.  If  the  exercise 
of  my  judgment,  therefore,  coincides  with  the  natural  constitution 
of  the  mind,  then  to  exercise  thsit  judgment  must  be  my  noble 
prerogative — must  be  my  bounden  duty.  Gentlemen,  put 
together  these  observations,  and  you  cannot  avoid  coming  to  the 
plain  and  evident  conclusion,  that  there  is  no  infallible  tribunal. 
Are  we  not,  therefore,  thrown  back  upon  our  own  judgments  ? 
Weigh  the  considerations  in  subservience  to  which  the  judgment 
should  be  exercised — the  moral  accountability  of  man,  the  voice 
of  common  sense  and  reason — and  will  you  not  join  issue  with 
me,  and  assert,  that  the  exercise  of  private  judgment  is  the  birth- 
right of  every  son  and  daughter  of  Adam  ? 

[Mr.  O^Connell  being  obliged  to  retire  upon  professional  business,  the  Chair 
was  taken  in  his  stead  by  Mr.  Hugh  O^Cotmor.] 

Mi".  Maguire. — Mr.  Pope  has  commenced  by  making  a 
very  long  complaint  that  he  had  it  not  in  his  power  to  reply  to 
me  yesterday  evening.  It  was  decided  by  the  chair  that  he  had 
no  right  to  reply  ;  and  if  the  time  specified  in  the  regulations 
was  expired,  why  should  he  make  the  demand  ?  By  what  magic 
could  he  transfer  that  right  to  himself,  when  chance  gave  me  the 
opportunity  of  speaking  last]  With  regard  to  what  has  been 
advanced  by  Mr.  Pope  from  Fra  Paolo,  respecting  the  council 
of  Trent,  I  at  once  deny  the  authority  of  such  a  man.  Mr. 
Pope  introduced  yesterday  much  irrelevant  matter,  which  had 
nothing  to  do  with  the  question  of  the  infallibility  of  the  church 
of  Rome  ;  and  this  day  he  has  advanced  but  one  or  two  reasons 
for  the  faith  which  he  himself  professes.  He  says,  that  I  have 
not  proved  my  church  to  be  the  church  of  Christ ;  I  already 
said,  that  the  question,  then  before  us  was,  not  whether  the 
Catholic  church  was  the  church  of  Christ,  but  whether  Christ 
had  established  a  church  on  earth,  and  endowed  it  with  the  pre- 
rogative of  infallibility?  The  Protestant  churches,  divided  as 
they  are  upon  the  most  essential  points,  can  lay  no  claim  to 
inlallibility.  But  one  church  claims  to  be  infalHble,  and  but  one 
church  possesses  any  pretensions  to  the  title.  No  other  church 
has  even  the  semblance  or  outward  appearance  of  infallibility. 
To  prove  that  Christ  established  an  infallible  church,  I  quoted 
various  texts  of  scripture,  Mr.  Pope  seemed  either  to  be  afraid 
or  ashamed  to  recur  to  scripture  on  the  subject  of  private 
judgment.  I  showed  yesterday  that  what  was  meant  by  the 
church  of  Christ,  was  all  the  churches  in  the  world  holding 
communion  with  the  See  of  Rome,  which  was  deemed  the 
mother  and  matrice  of  all  Christian  churches,  as  St.  Cyprian 
calls  it.     All  the  ohurches  in  that  communion  form  the  generic 


ti 


i> 


68 


TITE    DIVINE    RI&HT 


'I 


iliii'T 


term  of  the  church  of  Christ.  Mr.  Pope  again  endeavoured  to 
draw  a  distinction  between  the  Catholic  church  and  the  church 
of  Rome.  I  have  already  shown  the  term  Roman  was  applied 
to  the  Catholic  church  in  order  to  distinguish  her  from  the 
churches  which  the  heretics  set  up  in  opposition.  The  Deists, 
no  doubt,  will  feel  obliged  to  Mr.  Pope  for  the  argument  lie  haa 
advanced  relative  to  the  salt.  This  argument  was  most  vaunt- 
ingly  put  forward  by  Voltaire  against  the  Divinily  of  Christ,  and 
the  infallibility  of  his  Apostles.  That  celebrated  intidel,  with 
blasphemous  flippancy,  declared,  that  Christ  was  a  great  block- 
head to  compare  his  Apostles  to  the  salt  of  the  eaith,  as  ar. 
argument  of  their  infallibility,  and  undertook  to  prove  that  tht 
salt  can  lose  its  essence,  and  consequently  i/iat  Christ  it-ai 
ignorant  of  chemisinj,  and  his  Apostles,  by  their  Master's  own 
comparison,  proved  to  be  I'allible.  But  his  shallow  and  ridiculous 
arguments  were  triumphantly  refuted  by  Christian  divines. 
Now,  if  Mr.  Pope  can  demonstrate  that  salt  may  lose  its 
savor,  he  will  establish  a  position  equally  fatal  to  the  infallibilit} 
of  the  Apostles,  and  to  the  divinity  of  Christ  himsef.  Thus 
will  he  etfectuate  a  cordial  union  between  the  representatives 
of  Voltaire  and  the  followers  of  the  Rev.  Mr.  Pope.  Catholics, 
however,  despise  the  argument  of  the  refined  blasphemer,  to 
prove  that  salt  may  be  decomposed,  and  abhor  the  system  t<i 
which  its  origin  is  traced. — The  Catholic  has  no  need  to  examine 
the  definitions  of  general  councils — there  are  i\tw  indeed  who 
could  accomplish  that  task.  If  he  be  once  satisfied  that  the 
church  of  Christ  cannot  had  him  into  error,  he,  like  St.  Augustin, 
rests  with  security  his  faith  upon  her  authority.  She  proposes 
the  dogmas — he  readily  gives  his  assent  Now,  in  order  to 
convince  himself  of  the  infaUibility  of  his  church,  he  has  only  to 
refer  to  the  scripture.  He  finds  nmltiplied  in  the  sacred  volume 
evident  promises,  which,  if  they  prove  not  infallibility,  are  words 
without  meaning  or  substance.     Christ  says  to  his  Apostle. 

"Thou  art  Peter,  and  upon  this  rock  I  will  build  my  church,  and  the  gates 
of  hell  shall  not  prevail  aoainst  it." — Matt,  xvi,  18. 

"The  church  is  the  pillar  and  the  ground  of  truth." — 1  Tim.  iii,  15. 

"He  that  does  not  hear  the  church,  let  him  be  to  thee  as  the  Heathen  and 
the  Publican."— .Matt,  xviii,  18. 

"1  will  send  you  the  Spirit  of  Truth,  to  teach  you  all  truth." — John  xvi,  13. 

"I  will  send  you  another  Paraclete,  to  abide  with  you  forever." — John 
xiv,  IC. 

"  I  shall  be  with  you  all  days,  even  to  the  end  of  the  world." — Matt 
xxviii,  20. 

If  the  Roman  Catholic  be  not  convinced  from  those  texts  that 
Christ  has  established  an  unerring  church  to  guide  the  ignorant, 
and  to  whom  her  children  ore  bound  to  yield  obedience,  I  desire 
to  know  hoie  can  private  judgment  enable  him  to  decide  upon  olhff 


mspir 

any 

Can 

espccii 

illiten 

the 

ffjith- 

sins[le 

Bible 

fourte 

Prote; 

word 

prtedi 

vain 

true  n 

exclu." 

believ 

his  fci 

it  has 

wreck 


OP    PRIVATE    JUDGMENT. 


ideavoured  to 
»d  the  church 
n  was  applied 
her  Irom  the 

The  Deists, 
;unient  he  has 
s  most  vaiint- 
of  ChrisI,  and 
j  iutidel,  with 
a  great  hlock- 
;  eaith,  as  ar. 
jirove  that  tht 
it  Christ  ifOi 
Master's  own 
and  ridiculous 
stian    divines. 

may  lose  its 
the  infalhbilit) 
imself.  Thua 
lepresenlativts 
e.  Cathohcs, 
blasphemer,  to 
the  system  tc 
eed  to  examine 
KW  indeed  who 
isfied  that  the 
!  St.  Augustin, 

She  proposes 
w,  in  order  to 
,  he  has  only  to 

sacrod  volume 
)ility,  are  words 
lis  Apostle. 

irch,  and  the  gates 

Tim.  iii,  15. 

s  the  Heathen  and 

Ih."— John  xvi,  13. 
u  for  ever." — John 

he  world."— Matt 

those  texts  that 
de  the  ignorant, 
uiience,  1  desire 
lecide  upon  otAf^ 


texts  of  scripture,  not  half  so  strong,  and  assuredly  not  half  so 
obvious. 

Mr.  Pope  says,  that  all  Roman  Catholics  must  examine  the 
various  councils  of  his  church,  before  he  can  prudently  make  an 
act  of  faith.  The  reverse,  however,  is  true.  Mr.  Pope  might 
just  as  well  assert,  that  the  lower  order  of  Protestants  should 
not  doubt  of  Catholic  faith,  unless  they  were  able  to  prove  from 
the  acts  of  council  that  the  Catliolic  church  is  not  infallible  ;  and 
this,  I  imagine,  he  will  scarcely  admit.  The  faith  of  Roman 
Catholics  rest  upon  the  promises  of  Jesus  ChrisI  to  his  church, 
which  promises  they  conceive  are  sufficiently  explicit  to  satisfy 
the  most  sceptic  mind.  It  is  easier  for  a  Catholic  to  ascertain 
this  simple  truth,  viz: — Did  ChrisI  promise  that  his  church  should 
not  fail  ? — than  for  a  Protestant  to  inquire  and  scrupulously 
examine  into  every  doubt,  and  difficulln,  and  argument.  The 
private  judgment  of  the  ignorant  Catholic  leads  him  to  yield  his 
assent  to  the  authority  of  that  church  which  has  formed  the  largest 
society  of  Christians  since  the  coming  of  the  Messiah.  And 
when  he  adds  to  the  authority  of  this  church,  the  corresponding 
authority  of  the  Greek  church,  which  ditfers  from  his  own  in  no 
article  of  faith,  save  the  procession  of  the  Holy  Ghost,  he  feels 
his  motives  of  credibility  confirmed,  and  recognizes  a  safeguard 
for  his  own  conscious  ignorance.  On  the  contrary,  how  can 
illiterate  Protestants,  thousands  of  whom  cannot  even  read, 
ascertain  whether  the  New  Testament  be  an  inspired  work] 
whether  such  a  text  were  spoken  by  Christ  himself,  or  by  an 
inspired  disciple  ?  Is  every  ignorant  peasant  able  to  know  that 
any  particular  book  of  scripture  is  inspired  by  the  Holy  Ghost? 
Can  the  lower  order  of  Protestants,  {and  it  was  for  the  poor 
especialhf  that  Christ  insliiuled  his  church) — can  the  ignorant  and 
illiterate  amongst  the  Protestants,  who  cannot  have  recourse  to 
the  authority  of  that  church  to  which  Christ  gave  the  deposit  of 
faith — that  church  which,  in  what  is  called  the  dark  ages,  when  a 
single  Protestant  was  not  to  be  heard  of  pn^.-erved  the  copies  of  the 
Bible,  and  that  noble  translation  which  8t.  .leroine  accomplished, 
fourteen  centuries  betbre  the  Reformation — 1  a.'^k,will  the  humble 
Protestant,  when  deprived  of  such  assistance,  be  abi<^  to  prove  the 
word  of  God  (  If  not,  and  ii  is  plain  he  cannot,  then  '  vana  est 
prsedicatio  vestra,  vana  fides  ejus' — '  vain  is  your  preaching,  and 
vain  his  faith.'  As  soon  as  the  Roman  Catholic  ascertains  the 
true  marks  of  Christ's  church,  and  finds  those  maiks  to  belong 
exclusively  to  the  Catholic  church,  he  is  at  once  satisfied — he 
believes  it  is  inspired  by  the  Holy  Ghost,  and  he  rests  firm  in 
his  fr.ith.  The  Catholic  church  has  remained  for  1800  years- 
it  has  defied  all  the  otl'orts  of  persecution — it  has  survived  the 
wreck  and  shocks  of  time,  and  will  dely,  till  the  end  of  the  world. 


70 


THE    DIVINE    RIGHT 


I 


all  the  heretics  who  may  rise  in  opposition  to  it.  This  proves 
that  is  upheld  by  the  finger  of  God  ulone. 

Mr.  Pope  has  said,  that  Innocent  the  Third  forced  the  canons 
upon  the  third  Lateran  council.  He  brought  them  ready  framed 
to  the  council,  and  because,  afler  they  were  debaled,  they  were 
approved  of  by  the  council,  therefore  he  is  to  be  considered  as 
having  forced  them  on  the  council.  According  to  this  rule,  ar'" 
one  who  should  originate  or  introduce  a  measure  in  the  House 
of  Commons  that  might  afterwards  happen  to  be  passed  hito  a 
law,  should  be  considered  as  having  forced  it  on  the  house, 
though  the  measure  had  been  regularly  debated  and  approved 
of.  It  might  as  well  be  said  that  the  regulations  for  this  meeting, 
which  had  been  framed  by  Messrs.  Lawless  and  Singer,  and 
which  were  subsequently  approved  of  by  us,  had  been  forced 
upon  us  by  them. 

Mr.  Pope's  assertion,  that  the  Pope  is  able  to  dispense  with 
the  decrees  of  councils,  is  an  unworthy  quibble.  He  quotes 
Delahogue  to  prove  iliat  the  Pope  has  the  power  of  dispensing 
with  the  canons  of  councils,  but  these  are  canons  which  relate 
to  mere  discipline.  The  council  of  Trent,  for  example,  decreed 
that  no  persons  should  marry  within  four  degrees  of  kindred ; 
yet  every  bishop  can  dispense  in  that  degree  of  consanguinity. 
I  have  aheady  explained  to  you,  that  the  decrees  of  councils  in 
matters  of  discipUne  are  not  unalterable  ;  but  they  are  immutable 
in  matters  which  regard  the  deposit  of  faith.  It  would  be  foolish 
and  ridiculous  to  contend  that  the  head  of  the  church  should  not 
have  it  in  his  power  to  dispense  with  the  rules  and  regulations 
of  discipline  which  may  be  enacted  from  time  to  time,  and  prove 
expedient  or  otherwise  according  to  circumstances.  The  Pope 
is  able  to  dispense  with  the  ecclesiastical  law ;  but  neither  the 
Pope  nor  a  general  council  can  change  an  article  of  faith.  I 
here  challenge  Mr.  Pope  to  show  me  where  any  one  of  the 
eighteen  ecumenical  councils  difters  from  the  remainder  in  a 
single  particle  connected  with  faith ;  I  have  already  dolled  him 
to  do  so,  and  he  has  not  been  able  to  discover  a  scintilla  of 
difference  between  tiiem  in  matters  of  faith.  He  has  had 
recourse  to  the  council  of  Basil ;  that  council  was,  at  first, 
regularly  convened  by  the  Pope,  but  when  it  had  assembled  to 
determine  upon  doctrine,  the  emperor  introduced  into  it  a  phalanx 
of  Arian  bishops.  The  orthodox  bishops  refused  to  sit  with 
them,  and  adjourned  to  another  place.  The  Arian  bishops 
proceeded  to  hold  their  caba!,  and  issued  their  decrees,  and 
fulminated  censures  against  the  orthodox  bishops.  The  council 
was  ecumenical  in  the  commencement  of  its  sitting,  but  it  was 
forced  to  adjourn  on  account  of  the  rabble  of  Arians  introduced 
by  the  emperor. 


that 

corrup 

And 

genuin 

that 

be  foi 

it  is 

transit 

Luthe 

can  as 

is  as 

Parlia 

Catho 

bishop 

decree 

genera 

upon  c 

appear 

that  if 

therefc 

What 

iu)t  a 


OP    PRIVATE    JUDGMENT. 


71 


Chis  proves 

the  canons 
■ady  framed 
f,  they  were 
nsidered  as 
lis  rule,  a''" 

the  House 
Lssed  into  a 

the  house, 
id  approved 
his  meeting, 
Singer,  and 
been  forced 

ispense  with 

He  quotes 
f  dispensing 
which  relate 
iple,  decreed 
of  kindred ; 
insanguinity. 
f  councils  in 
e  immutable 
sld  be  foolish 
h  should  not 

regulations 
le,  and  prove 
The  Pope 
It  neither  the 

of  faith.     I 
y  one  of  the 
mainder  in  a 
y  dolled  him 
a  scintilla  of 
He   has   had 
was,  at  first, 
assembled  to 
10  it  a  phalanx 
d  to  sit  with 
Irian  bishops 

decrees,  and 

The  council 

ng,  but  it  was 

,ns  introduced 


Mr.  Pope  asserts,  that  Dr.  Doyle  deems  the  notes  appended 
to  th<}  Bible  of  no  effect.  Mr.  Pope  is  under  a  palpable  mistake 
with  regard  to  the  commentaries  affixed  to  the  Bible.  No 
Catholic  is  called  upon  to  agree  with  those  notes,  only  as  far 
as  his  private  judgment  may  lead  him  to  do  so.  We  are  not 
inimical  to  the  exercise  of  private  judgment,  where  matters  of 
faith  are  not  concerned  or  endangered.  We  are  allowed  to 
exercise  our  private  judgment  in  other  matters.  Does  it  follow, 
because  we  acknowledge  an  infallible  authority  to  decide  upon 
matters  of  doctrine,  that  that  authority  should  bind  us  down  in 
other  matters,  and  decree,  for  example,  at  what  particular  time 
or  place  we  should  breakfast  or  dine  1  The  notes  appended  to 
the  Bible  are  merely  intended  to  explain  to  the  ignorant,  matters 
re!..i.iig  to  faith  and  morality,  which,  of  themselves,  they  are 
unable  to  explain.  They  are  intended  to  guide,  not  to  lead  the 
judgment,  and  to  assist  the  ignorant  and  unlettered.  There  are 
copious  notes  and  commentaries  to  the  Protestant  Bible.  If 
private  judgment  be  their  sole  rule  of  faith,  why  are  Protestants 
obliged  to  have  notes  and  comments  ?  If  they  be  found  useful 
to  the  Protestant,  why  should  they  not  be  equally  useful  to  the 
Catholic,  who  admits  an  infallible  authority  in  matters  of  faith, 
but  who  can  exercise  his  private  judgment  in  matters  unconnected 
with  faith?  Mr.  Pope  has  again  told  you  that  we  have  no 
authorized  version  of  the  scriptures.  I  have  already  shown  you 
that  we  have  such  a  version.  I  defy  him  to  prove  the  '-Vulgate^ 
corrupt.  He  has  not,  he  could  not ;  yet  he  repeats  the  assertion. 
And  if  Mr.  Pope's  edition  of  the  Bible  be  deemed  a  regular  and 
genuine  one,  I  contend  that  ours  is  ten  tin.es  more  so.  I  insist, 
that  of  all  editions  of  the  Bible,  ours  is  the  best.  There  may 
be  found  some  verbal  inaccuracies — in  that  respect  I  do  not  say 
it  is  immaculate.  We  have  the  Latin  Vulgate,  the  genuine 
translation  of  the  Bible,  made  by  St.  Jerome,  1400  years  before 
Luther  or  Calvin  were  heard  of.  Mr.  Pope  inquires  iiow  we 
can  ascertain  when  a  general  council  is  regularly  convened.  It 
is  as  easy  to  ascertain  that  matter,  as  it  is  when  our  British 
Parliament  is  regularly  convened.  When  the  head  of  the 
Catholic  church  regularly  convenes  a  sufficient  number  of 
bishops,  that  assemblage  morally  represents  the  church,  and  its 
decrees  are  admitted  by  Roman  Catholics  as  decrees  of  a 
general  council.  When  the  council  met  at  Jerusalem  to  decide 
upon  circumcision,  they  gave  us  an  examplar  of  a  council — "  it 
appeared  good  to  the  Holy  Ghost  and  to  us."  I  never  asserted, 
that  if  the  Pope  approves  of  the  decrees  of  a  council,  they  are 
therefore  infallible.  That  is  contrary  to  Catholic  doctrine. 
What  I  asserted  was,  that  if  the  decrees  of  a  council,  though 
iwt  a  general  one*  be  admitted  by  the  church  dispersed,  then 


72 


THE    DIVINE    RIGHT 


I'll. 


I'.'i'i 


they  are  infallible.  When  a  general  council  was  regularly 
convened  by  the  Pope,  and  when  no  violence  was  attempted  to 
influence  or  overawe  it  by  Arian  emperors,  then  we  look  upon 
it  as  the  collective  body  of  the  church,  which  decides  according 
to  the  inspiration  of  the  Holy  Ghost.  Mr.  Pope  asks  what  is 
the  Catholic  church?  It  is  formed  of  all  the  Christian  churches 
throughout  the  woild,  in  communion  with  the  See  of  Rome, 
which  is  the  matrice  of  Christianity,  as  St.  Cyprian  called  it. 
St.  Jerome,  writing  to  Pope  Damasus,  says — 

"From  a  pnstor  I  bpg  the  defence  of  a  sheep.  I  speak  to  tlie  fisherman's 
successor,  and  to  the  disciple  of  the  cross — acknowledging  none  but  Christ 
to  be  chief.  I  am  joined  in  communion  with  your  holiness — that  is  with  the 
chair  of  I'eter:  upon  this  rock  I  know  the  church  was  built  To  thee  I 
know  were  given  the  keys  of  the  kingdom  of  heaven.  Whoever  gatherelh 
not  with  thee  scattereth,"  &c. 

Mr.  Pope  has  recurred  to  the  council  of  Constance,  which 
deposed  three  Popes.  Now,  the  facts  of  the  case  are  the 
strongest  proof  that  Christ  v.-atrhee  ever  his  church.  One  Pope 
having  been  regularly  elected,  another  was  thrust  into  his  place 
through  the  cabal  of  secular  power,  and  the  real  Pope  driven 
into  banishment  where  he  died.  The  surviving  Pope  was  then 
approved  of,  lest  a  schism  should  be  created  in  the  church. 
The  contest  contini;ed  for  forty  years.  The  Pope  regularly 
elected  by  the  cardinals  was  looked  upon  as  the  real  and  true 
Pope.  The  other  two  Popes  were  called  upon  to  resign  by  the 
council,  and  submitted  to  the  sentence  rather  than  distract  the 
peace  of  the  church.  Could  there  be  a  clearer  proof  that  Christ 
has  always  continued  to  watch  over  his  church. 

Mr.  Pope  rose  and  Sv  id — I  really  regret  to  be  obliged  to  say, 
that  there  has  been  either  misconception  or  misrepresentation 
on  the  part  of  my  learned  friend.  What  I  have  advanced  as  to 
the  uncertainty  of  Councils,  haii  not  been  built  on  Father  Paul's 
History  of  the  Council  of  Trent,  but  on  the  testimony  of  Dela- 
hogue,  in  his  "  Tractatus  de  Ecclesia,"  (which  is  the  manual 
of  the  college  of  Maynooth,)  and  upon  the  authority  of  cardinal 
Bellarmine.  Mr.  Maguire  says,  that  I  have  brought  forward 
no  contradictions.  Is  this  the  case  1  When  we  lind  one  council 
deposing  three  Popes  as  anti-popes,  and  setting  up  another  in 
their  place,  and  the  power  of  a  council  over  the  Pope,  practi- 
cally recognized  in  the  approval  of  the  measure  by  the  general 
church  of  Rome  ;  and  when  the  councils  of  Trent  and  Florence, 
on  the  other  hand,  decree  that  the  Pope  is  above  a  council — is 
there  not  council  against  council  1  Again — all  who  added  to  the 
Nicene  creed,  were  condemi:«d  by  the  council  of  Ephesus ; 
while  the  creed  of  Pope  Pius,  which  contains  many  articles  cf 


OP    PRIVATE    JUDGMENT. 


73 


J  regularly 
tempted  to 
look  upon 
}  according 
jks  what  13 
m  churches 
!  of  Rome, 
n  called  it. 

he  fisherman's 
one  hut  Christ 
hat  13  will»  the 
It.  To  thee  I 
)cver  gatherelh 

tance,  which 
;ase  are  the 
One  Pope 
nto  his  place 
Pope  driven 
jpe  was  then 

the  church. 

ppe  regularly 

eal  and  true 

resign  by  the 

distract  the 

of  that  Christ 


)bliged  to  say, 
epresentation 
ivanced  as  to 
Father  Paul's 
ony  of  Dela- 
s  the  manual 
ity  of  cardinal 
)ught  forward 
id  one  council 
up  another  in 

Pope,  practi- 
jy  the  general 
and  Florence, 

a  council — is 
o  added  to  the 

of  Ephesus ; 
any  articles  of 


faith,  not  to  be  found  in  the  Nicene  creed,  is  received  by  the 
church  of  Ron»e.  Here  then  is  "  the  church"  of  one  age 
against  "  the  church"  of  another.  The  second  Nicene  council 
assigned  as  a  reason  for  the  worship  of  images,  that  Christ  is 
not  sensibly  present  on  earth,  but  only  in  his  divinity ;  and  the 
epistle  of  Germanus,  received  by  that  council,  asserts,  that 
Christ  is  not  present  with  us  "  6o</»7i/."  It  also  anathematized 
all  who  declare,  that  Christ  was  not  circumscribed  as  to  his 
humanity.  Are  not  these  declarations  opposed  to  the  doctrine 
0*'  transubstantiation ;  and  do  they  not  prove  that  "  the  church" 
of  one  age  has  contradicted  "  the  church"  of  another  1 

My  opponent  has  said,  that  I  am  afraid  to  meet  him  on  the 
grounds  of  scripture.  I  should  rejoice,  if  we  confined  ourselves 
to  the  law  and  to  the  testimony.  In  appealing  to  Fathers, 
councils,  and  ecclesiastical  writers,  I  am  departing  from  my  own 
ground.  If  I  weigh  the  church  of  Rome  in  ♦«  Divine  Balance," 
as  St.  Augustin  calls  the  sacred  scriptures,  (De  Bapt.  cont. 
Donat.  1.  ii,  c.  6,)  the  scale  in  which  the  church  of  Rome  might 
happen  to  be  placed,  would  soon  be  raised  alofl.  With  respect 
to  Judas,  I  stated  that  he  was  one  to  whom  the  Lord  addressed 
the  words,  "  Ye  are  the  salt  of  the  earth,"  in  evidence  that  he 
did  not  thereby  intend  to  describe  the  infallibility  of  the  Apostl'js. 
Far  be  it  from  me  to  deny,  that  the  Apostles  were  infallible.  As 
to  the  expression  "  the  pillar  and  ground  of  truth,"  I  would  ask, 
when  Basil,  (in  his  70th  epistle)  speaking  of  the  persecution  of 
the  churches  in  Cappadocia  calls  them  '*  pillars  and  ground  of 
truth,"  did  he  mean  to  say  that  each  church  was  infallible  1  As 
to  my  friend's  justification  of  the  conduct  of  Pope  Innocent  at 
the  Lateran  council,  he  should  remember,  that  although  ministers 
often  bring  bills  into  Parliament,  yet  are  the  bills  discussed 
before  they  are  passed  into  a  law  ;  and  it  is  well  known,  that 
ministers  do  not  always  succeed  in  their  measures.  The  canons 
of  the  Roman  Catholic  church  refer  to  matters  of  faith  as  well  as 
discipline.  In  the  Class-book  of  Maynooth,  and  in  Butler,  no 
exception  is  made  with  respect  to  the  dispensing  power  of  the 
Pope  not  relating  to  canons  containing  articles  of  faith. 

One  circumstance  in  addition  to  those  which  I  have  already 
advanced,  shall  now  be  considered,  in  order  to  show  that  the 
church  of  Rome  is  not  infallible.  Where  the  spirit  of  truth  is, 
there  shall  we  find  the  fruits  of  righteousness.  Hermanns  Von 
Der  Hardt  informs  us,  that  others  besides  divines  and  grave 
secular  men  attended  Constance  during  the  council — to  wit- 
barbers,  three  hundred  and  six,  players,  jesters,  three  hundred 
and  forty-six,  pastry-cooks,  three  hundred  and  twenty-five,  and 
harlots,  seven  hundred ! !  (Vid.  Herm.  Von  Der  Hardt  de  Rebus 
Universalis  Concilii  Constantinensis,  Tom.  v,  et  Gerardi  Dacheri 

T 


It 

r 


"i 


M 

:'ll 


74 


THE    DIVINE    RIGHT 


« 


Constantinensis  Historiam  Magnatum  in  Constan.  Cone,  ex 
MSS.  Vindobonensi  Cajsarco.)  The  cliaracter  of  the  council 
of  Trent  is  drawn  by  one  of  its  nienibers»  Dudithciis,  bishop 
of  five  churches,  who  writing  to  the  emperor  Maxiniillian  II, 
gives  this  account : 

"We  daily  snw  hungry  and  needy  bishops  come  to  Trent ;  youths  for  the 
most  part  wliich  did  begin  to  have  beards,  (grave  and  sage  divines!)  jiivon 
over  to  liixiny  and  riot,  iiired  onlt  to  give  their  voices  as  the  pope 
PLEASED.  Tlity  were  unlearned  and  simple  yet  Jit  for  their  purpose  in  regard 
oj their  impudent  boldness. 

In  one  of  the  early  sessions  of  the  council,  when  there  were 
present  .only  forty-eight  b  shops  ;  they  decreed  the  authority  of 
the  Vulgate,  of  tradition,  i.nd  of  the  Apocrypha. — Father  Paul, 
who  was  never  excommunicated  that  I  am  aware  of,  says : 

"  Some  thought  it  strange  that  five  cardinals  and  forty-eight  bishops  should 
have  so  easily  defined  the  most  important  and  principal  points  ot  religion, 
which  till  then,  iiad  never  been  decide  J  ;  giving  canonical  authority  to  books 
consider'"l  uncertain  and  apocryphal ;  rendering  auUientic  a  translation, 
differing  from  the  original  text,  and  instructing  and  prescribing  the  manner 
of  understanding  the  word  of  God.  JVor  was  there  amongst  the  prelates  any 
one  worthy  of  attention  from  his  karning.  There  were  some  lawyers,  learned, 
perhajjs,  in  tliat  profession,  but  unskilled  in  religion — a  few  theologians,  but 
these  of  less  than  ordinary  talent,  the  greater  number  gentlemen,  or  courtiers; 
and  as  to  their  dignities,  some  were  only  titular — the  greater  part,  bishops  of 
so  small  a  place,  that  considering  each  to  represent  his  own  people,  it  could 
not  be  said  that  one  thousandth  part  of  the  Christian  world  wire  represented. 

Is  it  not  an  insult  to  common  sense  to  suppose,  that  you  could 
for  a  moment  regard  assemblies,  composed  of  such  characters, 
capable  of  deciding  infallibly  upon  articles  of  faith,  and  of 
enlightening  the  world  upon  the  great  truths  of  salvation  ?  No 
— never  can  I  entertain  such  an  extravagant,  such  a  monstrous 
absurdity.  The  light  of  the  nineteenth  century,  believe  me,  will 
pour  its  mighty  rays  upon  the  church  of  Rome,  and  expose  it  in 
all  its  naked  deformity  to  the  world. 

My  friend  has  told  us,  that  we  may  erercise  our  private  jtidg- 
ment  upon  the  notes  of  the  Bible,  provided  they  refer  not  to  matters 
of  faith.  It  is  not  always  easy  to  distinguish  between  matters 
of  faith  and  other  articles.  But  what  shall  we  say  as  to  morals? 
At  a  full  meeting  of  the  Roman  Catholic  board,  held  in  Decem- 
ber, 1816,  the  notes  of  an  edition  of  the  Douay  Bible,  which 
had  just  appeared,  were  pronounced  by  a  gentleman  who  has 
•  just  left  the  chair,  as  containing  damnable  doctrines.  The  same 
individual  declared,  that  he  would  not  continue  within  the  pale 
of  the  church  of  Rome,  if  those  notes  were  not  publicly  disavowed. 
The  Roman  Catholic  hierarchy  hfive  not  however  protested 
against  them.  I  would  ask  in  this  place,  does  nrjt  the  opinion, 
that  notes  are  indispensably  necessary  for  the  right  understanding 
of  the  sacred  volume,  imply,  that  the  word  of  man  is  more  intel- 


i 


OF    PRIVATE    JUDGMENT. 


75 


one.  ex 
1  council 
»,  bishop 
illian  lit 

iths  for  the 
cs !)  jiivcn 

THE    POPE 

e  in  regard 

lere  were 
thority  of 
her  Paul, 

ays : 

hops  sViould 
of  religion, 
ity  to  books 
transiation, 
the  manner 
prelates  any 
ers,  learned, 
)logians,  but 
or  courtitrs ; 
t,  bishops  of 
oplc,  il  could 
presented. 

you  could 
characters, 
h,  and  of 
ion'?  No 
monstrous 
e  me,  will 
pose  it  in 


iv 


ale  jndg" 
to  matters 
en  matters 
to  morals  1 
in  Decem- 
ible,  which 
n  who  has 
The  same 
in  the  pale 
disavowed, 
protested 
16  opinion, 
lerstanding 
more  intel- 


ligible t'nan  the  word  of  the  Hvinfi^  God?  Mr.  Maguire  observed 
that  Protestants  also  have  notes  appended  to  their  IJibles. 
Surely  a  Protestant  does  not  act  inconsistently  with  his  principles 
when  he  consults  a  counnentator.  I  may  avail  myself  of  the 
light  which  a  fellow-'"  m  throws  upon  a  passage  of  scripture, 
without  deeming  him  inlallible.  My  friend  has  again  asserted, 
that  his  translation  is  the  genuine  version.  Is  his  version 
genuine,  when  it  contradicts  the  original]  I  submit  to  the 
learned  world,  to  decide,  whether  the  Douay  version  be  more 
correct  than  the  Protestant  IJible.  I  have  already  referred  to 
the  passage  relative  to  Jacob  worshipping  his  staff.  Is  "  pen- 
ance" a  correct  rendering  of  the  word  "/<£r«iot«,"  which 
obviously  signifies  a  change  of  mind?  I  shall  be  told,  perhaps, 
that  the  Vulgate  renders  "  //6r«»'oet*'"  "agere  penitentiam." 
But  who  is  so  ignorant  of  Latin,  as  not  to  know,  that  "  agere 
otium"  signifies  "  to  be  at  leisure  ;"  "Agere  vitam,"  "  to  live  ?" 
and  so  I  would  translate  "  Agere  penitentiam,"  "  to  repent." 

It  is  worthy  of  remark,  that  Delahogue  does  not  number 
among  the  eighteen  general  councils,  the  council  of  Jerusalem, 
as  the  Roman  Catholic  divines  designate  the  assembly  at  Jeru- 
salem. Let  my  friend  adduce  the  same  proofs  of  the  inspiration 
of  councils,  as  those  which  the  Apostles  exhibited,  and  then  shall 
we  bow  down  to  their  authority.  I  am  asked  how  the  poor  man 
is  to  decide  whether  the  Bible  be  the  word  of  God?  I  would 
premise,  that  the  right  to  do  a  thing  and  the  power  to  do  it,  are 
very  different.  I  may  have  a  right  to  go  to  the  East  Indies, 
and  yet  be  unable  to  undertake  so  long  a  voyage.  Therefore 
I  again  repeat,  that  the  right  to  do  a  thing,  and  the 

POWER    TO    DO    it,  ARE    VERY  DIFFERENT.       I    am    askcd,  hoW 

the  poor  man  is  to  decide  whether  the  Bible  be  the  word  of 
God  1  As  to  the  poor  Protestant  or  Roman  Catholic,  when  I 
present  them  with  a  copy  of  the  Scriptures,  they  will  probably 
be  found  to  be  already  in  possession  of  some  general  notion  of 
its  inspiration.  I  shall  take  a  still  more  extreme  case  :  I  shall 
consider  the  situation  of  a  person  in  a  distant  country,  who  has 
been  previously  altogether  ignorant  cf  the  existence  of  the  word 
of  life — illiterate,  but  capable  of  reading.  I  present  him  with 
the  sacred  scriptures,  and  remark,  that  a  perusal  of  their  con- 
tents will  convince  him  that  the  v  jlume  has  proceeded  from 
God.  The  man  feels  himself  to  be  a  sinner,  and  a  depraved 
creature ;  he  witnesses  daily  proofs  of  human  mortality,  but 
unacquainted  with  the  scenes  which  lie  beyond  the  grave, 
peoples  them  with  the  visions  of  his  own  distempered  imagi- 
nation. The  inspired  records  meet  the  circumstances  in  which 
he  is  placed,  by  making  known  peace  and  pardon  through  a 
Saviour's  blood,  and  by  throwing  a  flood  of  light  over  his  pre- 


m 


h  'I 


70 


THF,    DIVINF    RIGHT 


sent  and  fvcri.'..stin;^  (Ic.^linics.  Siiicly  if  we  can  discover  the 
«'xis|(  lice  of  (iod  iVoin  tlu;  works  of  liis  hands,  we  may  doubt- 
It'ss  expect,  i{"  the  JJible  have  cotne  from  Him,  that  it  contains 
sueli  piools  of  its  divine  origin,  tluit  the  sinner  shall  be  con- 
strained to  acknowledge  "  God  has  spoken  of  a  truth,"  and  to 
siiy  of  the  Bible,  as  the  woman  of  Samaria  said  of  the  Redeemer, 
"Come,  see  a  m;iii  (hat  told  me  all  that  ever  I  did  ;  is  not  this  the 
Christ .'"  The  inspired  volume  j)enetrates  the  inmost  recesses 
of  the  hotirt,  lays  open  the  secrets  of  the  soul,  discovers  a  man 
to  himself,  and  carries  its  own  witness  that  it  has  emanated  from 
the  I'^ountiiiii  of  Light.  I  would  also  remark,  that  the  written 
word  is  not  the  only  means  which  God  has  provided  for  the 
instruction  of  man.  He  has  also  appointed  the  preaching  of 
his  (Jospel.  The  individual  who  has  received  the  knowledge 
of  salvation  through  the  medium  of  oral  instruction,  finds  no 
dilHculty  in  receiving  the  sacred  oracles  as  an  inspired  volume, 
lie  approaches  thejn  with  a  spiritual  appetite,  and  experiences 
the  word  of  truth  to  be  the  life  and  comfort  of  his  soul.  "  As 
well,"  will  he  exclaim,  "  as  well  might  you  endeavour  to  per- 
suade me,  that  there  is  no  light  nor  warmth  in  the  sun,  as  to  tell 
me,  that  no  spiritual  consolation  flows  from  the  doctrines  con- 
tained in  this  blessed  volume." 

This  is  an  extreme  case — I  have  met  it ;  but  permit  me  to 
say,  that  there  are  innumerable  proofs  of  the  authenticity, 
integrity,  and  canonicity  of  the  inspired  volume — and  I  am 
ready,  when  called  upon  to  state  them.  I  now  ask  Mr.  Ma- 
guire,  by  what  mode  he  would  prove  to  an  individual  in  circum- 
stances similar  to  those  which  we  have  been  considering,  that 
tlie  Bible  is  a  divine  revelation  1  Mark  this  question  Mr.  Ma- 
guire,  and  let  me  have  an  answer. 

Is  it,  let  me  ask,  the  case,  that  infidels  and  atheists  are  chiefly 
found  an/ong  the  j.-'rotestant  poor  ?  Need  I  reply  in  the  negative  ? 
Who  have  been  the  authors  of  heresies  1  Dupin  informs  us — 

*' If  there  be  obscure  and  diflicult  parts  in  the  Bible,  it  is  not  generally  the 
simple  who  abuse  them,  but  llie  proud  and  learned  who  make  a  bad  use  of 
them.  For  in  fine  it  is  not  tlic  ignorant  and  the  simple  who  have  formed 
heresies  in  perverting  tlie  word  of  God. — They  who  do  so,  are  generally  bishops, 
priests,  learned  and  tnlightcned  persons.  So  tiiat  so  far  from  knowing  by 
experience,  tiiat  tlic  reading  of  the  scriptures  is  dangerous  to  the  simple  and 
the  ignorant,  one  may  say,  tliat  we  learn  therefrom  that  it  seldom  causes  any 
but  the  learned  to  fall  into  error,  and  that  the  simple  have  generally  found  there 
nothing  but  what  is  edifying  and  inslruclivc." — Dissert,  prelim,  sui"  la  Bible, 
B.  i,  c.  9.  Par.  1701. 

Cardinal  Bellarmine  writes  as  follows  : 

"Heresies  originate  with  men  of  the  upper  rank  rather  than  with  persons 
belonging  to  the  inferior  classes.  Beyond  a  doubt  almost  all  authors  of  heresies 
have  been  either  bishops  or  presbyters  (or  as  some  would  perhaps  translate  it, 
priests.)     Tierpsies  nre  fhfrefnre  to  ho  ronsiderp  1  as  tlie  factions  of  leading 


i 


Hugi 
Mr. 
againj 
for  t€ 


)ver  the 
y  doubt- 
contains 
be  con- 
'  and  to 
ideemer, 
t  this  the 
recesses 
IS  a  man 
ited  from 
,e  written 
d  for  the 
iching  of 
nowledgo 
,  finds  no 
1  volume, 
periences 
ul.     "  As 
ar  to  per- 
,  as  to  tell 
rines  con- 

mit  me  to 
thenticity, 
and  I  am 

Mr.  Ma- 
in circum- 
ering,  that 

Mr.  Ma- 

ave  chiefly 
negative? 
ms  us — 

generally  the 
a  bad  use  of 
have  formed 
erdly  bishops, 
knowing  by 
le  simple  and 
n  causes  any 
ly  found  there 
sui  la  Bible, 


with  persons 
lors  of  heresies 
a  translate  it, 
^ns  of  leading 


OF    PRIVATE    JUDGMENT. 


77 


men,  without  whom  there  would  he  no  populai  revolts  in  tlie  chnrtli." — Do 
lloinaiio  I'oiit.  1.  i,  e.  8,  ultima  editio  ub  ipso  Aiillioru  Ueco^iiit.i.  Coloiiite 
fol.  1620,  torn,  i,  j).  5,'7. 

The  people,  I  maintain,  ake  the  safest  depositauies  of 
God's  hi.essed  Wokd.  Ecclesiastics  may  bo  t('ni|)ti'd  to  per- 
vert it;  tlin  poor  are  not  likely  to  sull'er  such  a  temptation.  If, 
therefore,  the  liability  of  the  sacred  scriptures  to  perversion, 
furnish  a  just  reason  for  withdrawing  the  inspired  volume  from 
any  portion  of  the  conununity,  it  shoidd  be  taken  Irom  ecclesi- 
astics who  have  abused  it,  and  put  into  the  hands  of  the  poor 
and  the  unlettered. 

The  church  of  Rome,  where  she  is  dominant,  may  succeed 
by  the  strong  hand  of  ecclesiastical  despotism  in  repressing  the 
outward  expression  of  o|)inion.  Have  you  never  heard  of  Jews 
abroad,  in  order  to  avoid  persecution,  entering  the  priesthood, 
and  while  celebrating  mass,  cursing  the  power  which  obliges 
them  to  act  in  opposition  to  their  conscience  ?  The  Rev.  Joseph 
Blanco  White,  who  was  chaplain  to  the  king  of  Spain,  now  a 
clergyman  of  the  church  of  England,  and  who  lived  in  the  com- 
munion of  the  church  of  Rome,  twenty-five  years  in  sincere 
submission,  and  ten  in  secret  rebellion  against  her  authority,  in 
his  "  Evidence  against  Catholicisnj,"  2d  edit.  p.  7,  writes  thus— 

"At  the  end  of  a  year  from  tlie  prcacliiiig  of  this  sermon — the  confession 
is  painlul,  iudrud,  yi't  duo  to  religion  ilSLit' — I  wits  bordcvin;i;  upon  allieisin. 
If  my  case  witc  singular,  if  my  kiiowKd^c  of  the  mo.«t  enli!J;htencd  classes 
of  Hpaiu  did  not  fiiniisli  me  witli  u  multitude  of  sudden  transitions  from 
flintiero  faith  and  piety  to  the  most  outrageous  infidelity  :  I  would  submit  to 
the  humbliiiij;  conviction,  tliat  eitlier  weakness  of  judgment,  or  fickleness  of 
character  had  l)een  the  only  source  of  my  errors.  But  though  I  am  not  at 
liberty  to  mention  individual  cases,  1  do  attest,  from  the  most  certain  know- 
ledge, that  the  histury  of  my  own  mind  is,  witli  little  variation,  that  of  a  great 
portion  of  the  Spanish  Clewgy.  The  fact  is  certain;  I  make  no  individual 
charge  ;  every  one  wlio  comes  within  this  general  description  may  still  wear 
the  mask,  whicli  no  Spaniard  can  throw  offj  without  bidding  an  eternal  fare- 
well to  his  country." 

The  church  of  Rome  may  look  in  some  measure  fair  and 
united  ;  but  within,  the  system  is  full  of  dead  men's  bones  and 
all  uncleanness. 

1  now  call  upon  Mr.  Maguire  to  inform  us,  by  what  mode  the 
poor  man  can  know  according  to  his  views,  that  the  Bible  is  the 
book  of  God. 

Mr.  Maguire. — I  wish  Mr.  Pope  would  afford  me  something 
tangible  to  comment  upon.  I  fling  back  his  Protestant  and 
Huguenot  authorities.  I  was  not  a  little  astonished  to  hear 
Mr.  Pope  quote  that  apostate,  Blanco  Whhe,  as  an  authority 
against  the  Catholic  church.     I  assert  that  the  man  who  lived 

for  ten  years,  according  to  his  own  testimony,  an  atheist  at 

7* 


i" 


«  I 


ill 


li 


IS 


ili 


78 


THE    DIVINK    RIGHT 


lienrt,  is  not  worthy  of  rrrdriicc,  when  testifying  nj;rainst  the 
KiHiiaii  Ciitholic  church.  Mr.  I'ope  has  ngain  (|notC(J  from 
Dr.  I^cliilio^iic ;  l)Ut  wiitn  he  proves  that  Dr.  Delahogiic  has 
written  any  thinii;  contrary  to  Catlsohc  taith,  he  will  certainly 
have  achieved  much.  Mr.  Pope  has  etuleavoured  to  make  a 
[)oint  ahoiit  the  word  fii-TuroKi.  It  is  the  (jlreek  word  for  doing 
penance,  and  it  is  nsed  in  the  passage  quoted  from  the  sacred 
vohnne,  in  reference  to  the  men  of  Nineveh,  of  whom  Christ 
says  "the  men  of  Nineveh  sliall  rise  in  judgment  with  this 
generation,  and  shall  condemn  it ;  because  they  did  penance  at 
the  preaching  of  Jonas  :"  the  Protestant  translation  has  it, 
"  because  they  repented."  Our  Saviour  in  that  passage  alluded 
to  the  repentance  of  the  men  of  Nineveh — what  was  that  repent- 
ance I  They  did  penance  in  sackcloth  and  ashes  ;  they  fasted 
for  three  days ;  and  they  did  not  even  sufler  their  cattle  to  eat 
any  thing  during  that  period  .  and  we  find  it  recorded  in  the 
sacred  volume,  that  their  repentance,  or  penance,  disarn  itie 
wrath  of  God.  Fasting  and  praying  are  thrown  overboard  uow- 
a-days,  when  we  have  the  liberty  of  the  gospel.  Pampering  the 
body  is  now  the  plan,  and  good  works  are  scouted  as  being 
things  of  supererogation.  It  is  only  in  the  Catholic  church  we 
find  fasting  and  praying  practised. 

Mr.  Pope  says,  that  a  number  of  harlots  came  to  the  council 
of  Trent,  and  he  quotes  Fra  Paolo,  an  historian  than  whose 
authority  he  could  not  produce  worse.  1  could  relate  disgrace- 
ful facts  of  another  church,  matters  which  rest  not  upon  the  ipse 
dixit  of  a  partial  historian,  but  which  are  well  known  to  have 
occured.  I  shall  not,  however,  insult  this  meeting,  nor  pullute 
my  lips  with  the  recital  of  such  filthy  impurities.  It  was,  to  say 
the  least  of  it,  a  breach  of  goo^  manners  on  the  part  of  Mr. 
Pope  towards  the  ladies  who  are  present,  to  introduce  the 
scandalous  frabrication  of  that  taithless  historian.  I  will  not 
disgrace  my  situation  here  and  in  the  church,  by  descending  to 
such  arguments.  I  could,  if  I  pleased,  quote  much  to  you 
about  Henry  the  Eighth,  and  the  Virgin  Elizabeth.  I  could 
tell  you  matters  of  fact  with  regard  to  those  patrons  of  the 
reformation — and,  indeed,  I  might,  by  the  relation  of  a  few  facts, 
take  ample  revenge  upon  my  antagonist. 

Mr.  Pope  talks  of  there  having  been  hungry  bishops  at  the 
council  of  Trent : — that  is  a  charge  that  cannot  be  made  against 
the  Protestant  bishops  of  the  present  day,  who  have  got  the 
tithes  and  the  green  acres.  I  would  warn  the  Protestant 
bishops  and  clergy,  who  are  in  possession  of  the  good  things^ 
how  they  allow  the  principle  which  Mr.  Pope  advocates  to 
spread  throughout  the  land.  If  every  man  is  to  be  allowed  to 
think  for  himself  on  matters  of  faith,  it  will  then  come  to  be 


IS  un 


OK    I'KlVATi:    JUDUMENT, 


79 


linat  the 
ed  from 
)giic  has 
•crtainly 
nitike  a 
or  doing 
e  sacred 
n  Christ 
with  this 
nance  at 
1  has   it, 
e  alhided 
it  rcpent- 
ey  lusted 
tie  to  eat 
d  in  the 
irn        itie 
Kird  now- 
)ering  the 
as  being 
hurch  we 

le  council 
an  whose 
disgrace- 
n  the  ipse 
1  to  have 
lor  pullute 
as,  to  say 
irt  of  Mr. 
)duce  the 
I  will  not 
sending  to 
:h  to  you 
I  could 
ms  of  the 
few  facts, 

)ps  at  the 
ide  against 
re  got  the 
Protestant 
iod  thingSj 
vocates  to 
allowed  to 
ome  to  be 


asked,  why  do  we  pay  X"80U,U()0  a  year  for  the  niaintenanre  of 
an  useless  cleri>;ij  ?  "  Lot  us  lliiig  away  the  tithes,"  it  will  be 
said — these  men  have,  on  tlieir  own  showing,  no  right  to  dictate 
to  us  on  matters  of  religion — and  as  we  do  not  want  them,  why 
should  wo  bo  so  enormously  taxed  for  tlieir  support."  Such 
will  be  the  consequences,  if  the  Protestant  clergy,  instead  of 
oj)p()sing,  actually  countenance  and  support  the  principles 
advocated  by  Mr.  Pope.  What  s;iys  a  Protestant  Clergyman, 
the  Rev.  Mr.  O'Callughan,  upon  this  subject? 

"  When  Mr.  Popn  uiul  Dr.  Singer,  men  indeed  of  high  character,  and  by 
far  the  ahlt-sl  advo  ates  of  the  Bible  ISociety,  at  least  in  Ireland — when  men 
of  this  description,  daiiirerous  in  proportion  to  tlieir  great  intellectual  and 
literary  calibre,  arc  led  uway  by  tlu  prevailing  delusion,  and  not  ashatncd  to 
tell  llie  world  that  '  the  riglit  of  an  ii^norant  labourer  to  read  the  Bible,  involves 
his  right  of  interpreting  il' — why  is  tiic  church  silent?  Why  docs  she  not 
address  them  in  her  pro[)er  organ,  if  such  still  exist,  to  the  following  effect: — 
•Reverend  brethren,  your  argument  is  fallacious,  and  it  is  our  bouiideii  duty 
to  toll  you  so.  Most  true  it  is  that  a  poor  labourer  has  a  rij'ht  to  read  the 
Bible  lor  the  health  of  hi'*  soul,  and  to  bathe  in  tlie  sea  for  tTie  health  of  his 
body.  His  right  to  bathe  is  as  clear  as  his  right  to  read — his  right  to  go  into 
the  water  also  implies  his  right  to  swim ;  but  if  he  swim  very  imperfectly,  or 
not  at  all,  we  hope  you  will  allow  that  his  efforts  to  swim  would  be  danger- 
ous, nay,  fatal,  and  that  he  should  not  proceed  more  than  chin-deep. 

"You  friends  of  Christianity  beware  of  Bible  Societies  every  where — you 
friends  of  peace  and  good-will  among  men  beware  of  Bible  Societies,  and 
other  proselytizing  associations,  especially  in  Ireland?  Remember  their 
great  principle  that  has  nearly  extinguished  Christianity  in  what  is  called 
Protestant  Germany — be  wise  in  time,  farewell! !" 

Mr.  O'Callaghan,  a  gentleman  of  talents  and  extensive  inform- 
ation says,  that  the  right  of  private  judgment  is  not  recognised 
in  the  church  of  England.  Here  we  have  a  Protestant  ecclesi- 
astic arrayed  against  the  doctrine  which  is  preached  up  by  Mr. 
Pope,  who  is  a  Protestant,  but  not  an  ecclesiastic.  Mr.  Pope 
has  spoken  of  infidelity  being  a  consequence  of  Popery.  I 
hold  in  my  hand  a  sermon  preached  by  the  Rev.  Mr.  Rose  in  the 
college  of  Cambridge,  and  dedicated  to  the  bishop  of  Chester ;  in 
this  sermon  he  thus  describes  the  state  of  Protestant  Germany : — 

"From  the  state  of  Protestantism  in  Germany,  a  stronger,  and  perhaps 
more  important  lesson  is  offered  on  that  subject,  which  is  said  to  form  tne 
base  and  the  boast  of  Protestantism — the  right  of  private  judgment.  The 
terrible  evils  resulting  in  the  German  church  from  its  exercist*,  are  the 
strongest  practical  proof  of  the  wisdom  and  necessity  of  restraining  it. 
Among  the  German  divines  it  is  a  favourite  doctrine  that  it  is  impossible  there 
could  have  been  a  miracle,  and  the  words  of  scripture  are  examined  and 
forced  into  any  meaning  but  their  own.  By  some  the  miracles  are  said  to 
be,  that  mythology  which  must  attend  every  religion  to  gain  the  attention  of 
the  multitude ;  by  some  the  common  and  well  known  ribaldry  of  the  infidel 
is  unsparingly  used ;  by  one  or  more,  high  in  station  in  the  church,  some 
artifice,  and  probably  magnetism  has  been,  even  within  the  last  ten  years, 
suggested ;  others  go  so  far  as  to  attack  the  whole  body  of  the  prophets  as 
impostors,  in  most  outrageous  and  revolting  terms.  This  doctrine  is  taught 
by  divines  from  the  pulpit — by  professors  from  the  chairs  of  theology — it  is 


A^ 


,' 

• 

Si; 

■  ■  f 
,*■  / 

: 

I 


80 


THE    DIVINE    RIGHT 


addressed  to  the  old  to  tree  thorn  from  anc  ent  prejudices,  and  to  the  joune 
OS  the  knowledge  wliich  can  make  them  truly  wise.  I'hia  abdication  o? 
Christianity  is  not  confined  either  to  the  Lutheran  or  Calvinist  profession, 
but  extends  its  baneful  and  withering  influence  with  baneful  force  over  each. 
It  is  curious  to  observe  in  wliat  way  they  get  rid  of  all  miracles.  Professor 
Pauius,  in  his  Critical  Commentary  assures  us,  that  the  man  with  tlie  with- 
ered hand  had  only  a  luxation  of  the  shoulder,  which  Jesus  perceiving,  pulled 
it  into  joint." 

Professor  Schultness  explains  this  miracle  as  follows  : 

"  The  man  had  a  severe  rheumatism ;  Christ  observing  that  his  blood  was 
much  moved,  by  the  indignation  with  which  he  heard  the  question  of  tlie 
Pharisees,  said  to  him  in  that  favorable  moment,  "Stretch  out  thine  hand;' 
the  man  attempted  to  do  it,  and  was  healed  because  that  extraordinary 
excitement  had  removeii  the  impediment  under  which  he  laboured.  When 
Christ  restored  sight  to  the  blind  man,  the  poor  fellow  had  such  weakness  in 
his  eye-lids,  that  he  could  not  keep  his  eyes  open.  Christ  observing  that  ho 
never  made  the  attempt  to  open  them,  said  to  him, '  Thou  shait  open  thine 
eves;'  the  confidence  of  the  man  was  so  great,  that  making  the  attempt  with 
all  his  might,  he  opened  his  eyes.  Chrijt  never  walked  in  the  waves,  but  on 
the  shore,  or  he  swam  behind  the  ship,  or  he  walkrd  through  the  shallows. 
Tbe  daughter  of  Jairus  was  not  dead,  because  Christ  himself  said  'She 
sleepeth.'  When  Jesus  said  to  Peter,  'Thou  shalt  catch  a  fish,  and  find  in 
his  mouth  a  piece  of  money,'  the  meaning  is,  before  you  can  sell  it  for  so 
much,  you  must  open  its  mouth  and  take  out  t!i  hook.  At  Cana  in  Galli- 
lee,  Jesui  gave  a  nuptial  present  of  very  fine  wir.j,  with  which,  for  a  joke,  he 
filled  thi  water-pots  of  stone.  The  paralytic  was  an  idle  fellow,  who  for 
thirty  yea-s  had  moved  neither  hand  nor  foot.  Christ  asked  him  ironically, 
'  Perhaps  thou  wouldst  be  whole  ?'  This  irony  stirred  him  up  ; — he  forgot  his 
hypocrjE^   ' 

Bu.  .t  US  for  a  moment  look  at  home  ;  see  the  numerous 
sects  spread  throughout  the  land — the  Seekers,  the  Jumpers, 
the  Methodists,  the  Southcotonians,  &c,  &c  ;  all  differing  m(;re 
from  each  other,  than  does  the  Catholic  from  the  Protestant 
church.  They  afford  a  rare  specimen  of  that  chaos  of  reform, 
that  Babel  of  interpretation,  which  is  generated, by  the  exercise 
of  private  judgment. 

A  question  iias  been  put  to  me,  as  to  the  means  by  which  I 
would  attempt  to  convert  the  pagan  ;  I  will  tell  you  in  plain 
terms  the  course  I  would  adopt.  I  would  present  him  with  the 
Bible  ;  he  would  ask  what  book  that  was  t  I  would  tell  him 
that  it  was  inspired  by  God,  and  left  by  him  to  man  as  a  help 
towards  the  salvation  of  his  soul,  and  to  instruct  him  in  doctrine 
and  morality.  He  would  then  inquire  by  what  means  I  knew 
that  this  was  the  book  of  God.  I  would,  in  reply,  address  him 
as  a  rational  man  ;  I  would  tell  him  that  the  author  of  that  book 
had  descended  from  heaven — had  taken  upon  him  the  figure  of 
mortal  man — that  he  declared  himself  the  Messiah  of  God,  and 
the  Redeemer  come  to  save  the  world,,  and  that  he  proved  his 
divine  mission  bv  the  most  astonishing  miracles  that  ever  yet 
were  wrought.  He  would  then  ask,  how  did  I  know  those  facts 
occurred,  and  that  such  miracles  were  performed.     I  would 


OF    PRIVATE    JUDGMENT. 


81 


which  I 
in  plain 
with  the 
tell  him 
a  help 
doctrine 
I  knew 
ress  him 
hat  book 
figure  of 
rod,  and 
oved  his 
ever  yet 
ose  facts 
would 


appeal  to  the  positive  evidonce  of  contemporary  writers,  whom 
for  the  moment  I  should  not  considei'  inspired.  I  would  appeal 
to  the  scripture  as  an  historical  record.  I  would  show  that  if 
possessed  historical  truth — (hat  the  Jews  never  controverted  its 
accuracy.  I  would,  in  fine,  appeal  to  the  common  consent  of 
mankind,  to  the  inhabitants  of  distant  and  different  nations,, 
subject  to  dilferent  passions,  maruiers,  md  habits,  speaking  quitu 
different  languages,  and  having  no  comnnuiication,  v(!rbal  or 
written.  I  would  ask  him,  was  he  ready  to  believe,  that  all 
those  individuals,  historians,  and  nations,  had  conspired  to  attest 
a  deliberate  falsehood,  to  impose  upon  the  whole  world,  and  of 
course  upon  their  children,  iuid  children's  children,  a  book 
purporting  to  be  the  work  of  God,  but  in  reality  a  book  of  lies, 
falsehood,  and  false  miracles  f  As  soon  as  1  convinced  him 
that  Christ  wrought  the  miracles,  attributed  to  him  in  that  book, 
(and  how  could  he  doubt  these  miracles,  when  they  were  iidmitted 
both  by  Jews  and  Gentiles?)  I  would  point  out  to  him  the 
many  clear,  manifest,  and  obvious  texts  in  scripture,  by  which  a 
church  was  proved  to  be  founded  and  established  by  Christ,  and 
endowed  with  aulhorihj  to  leach,  and  the  most  solenm  assurances 
that  it  would  never  leach  error.  I  would  prove  from  clear  and 
obvious  texts  of  sorii)ture,  and  more  clear  and  obvious  texts 
could  not  be  quoted  in  support  of  any  doctrine  of  the  Christian 
religion,  that  the  church  of  Christ  could  never  teach  error  to 
mankind.  He  would  then  have  only  to  examine  these  texts  as 
to  the  alleged  authority  of  tlie  church,  and,  this  one  truth  adn.i'ted, 
all  his  doubts  and  ditlicullies  upon  these  points  would  instantly 
disappear.  The  quibbles  and  objections  raised  by  the  deists 
against  the  sacred  volume  would  vanish  in  a  trice  ;  and  con- 
scious of  his  own  incapacity,  and  having  no  alternative  but  to 
submit  to  authority,  or  by  renouncing  authority  to  reject  all 
mysteries,  he  would  follow  the  churcn,  as  a  safe  and  certain  f>;inde. 
But  how  would  Mr.  Pope  convert  the  pagan,  Mr.  Poj)e  would 
tell  him  that  the  Bible  is  the  book  of  God.  The  pagan  will 
naturally  ask  him,  how  does  he  know  it  to  bo  such  ?  Mr.  Pope, 
in  reply,  would  appeal  to  a  ceitain  illinnination  of  the  spirit — a 
rather  uncertain  standard,  it  must  be  allowed,  for  a  poor  ignorant 
unconverted  pagan.  It  is  an  argument,  to  say  the  least  of  it, 
ad  absurdum. 

Mr.  Pope  must  then  have  recourse  to  authorities.  This  is  all 
I  want.  If  he  receive  the  Bible  as  the  work  of  God,  upon 
authority,  then  he  establishes  the  necessity  of  authority  in  the 
Christian  world.  If  then,  he  says  that  he  cannot  olherwisa 
prove  the  inspiration  of  the  sacred  scriptures  :  then  I  ask  him, 
how  can  an  act  of  supernatural  faith  be  founded  upon  human 
fallible  authority.     The  infidel,  on  the  contrary,  when  converted 


l|: 


82 


THE    DIVINE    RIGHT 


by  a  Catholic,  receives  in  Viptism  a  divine  habitual  grace, 
whereby  he  is  enabled  to  believe  in  the  authority  of  the  church, 
from  the  passages  which  I  have  already  cited,  and  which  prove 
the  existence  of  a  church,  and  its  infallibility.     I  defy  Mr.  Pope 
to  produce   passages   half  so   clear  in   support  of  any  single 
doctrine  of  Christianity.     Did  he  produce  any  passage  so  clear 
in   support  of  /lis  rule  of  faith  ?     St.  Paul  tells  us  to  avoid  a 
heretic,  as  "being  condemned  by  his  private  judgment."  Proprio 
judicio  condemnatuti,  is  the  language  of  the  Latin  Vulgate  ;  and 
it  is  admitted  by  many  learned  Protestants,  to  be  the  best  trans- 
lation of  the  scriptures  extant.     Even  St.  John  tells  us  not  to 
salute  a  heretic,  "  iiec  ave  ci  dixeritis."    Will  Mr.  Pope  convince 
any   one   of  the   inspiration   of  the   scriptures,  but  on  human 
authority  alunt.     Now,  "  faith  comes  from  hearing,  and  hearing 
from   the   words    of  Christ."       Mr.   Pope's  faith   is  therefore 
groundt  d  on  human  authority,  and  not  on  divine  inspiration. 
The  Sociniun  comes  to  Mr.  Pope,  (and  here  I  would  solicit 
your  particular  attention  to  this  i)oint,)  and  says,  I  agree  with 
y;)u  in  your  principle  of  pr'vate  Judgment — I  agree  with  you  that 
the  scri|itures  are  the  inspired  word  of  God  ;   but  you,  Mr.  Pope, 
have  corrupted  the  sense  of  the  scriptures.     You  put  upon  them 
an  interpretation  which  they  will  not,  cannot  bear.     You  admit 
articles  of  t'aith  which  are  opposed  to  the  scriptures,  and  contrary 
to  common  sense.     You  hold  in  common  with  me  that  theie  is 
no  way  of  judging  or  interpreting  the  sacred  scripture  ;,  except, 
according  t(    piivate  judgment,  or,  in  other  words,  common 
sense.      Agam,  you   say,  that  a   woman  conceived    an   infant 
tl  ough  a  supernatural  agency.      Here  also  is  a  romantic  inter- 
pretation, quite   niipervious  to   reason  and  to  common  sense. 
You  should,  ((;oncludes  the  Socinian,)  you  should  understand 
ail  those  texts  in  a  figurative  sense.     Mr.  Pope  will  llicn  recur 
to  various  passages  of  scripture  to  prove  the  divinity  of  Christ; 
but  when  he  urges  his  interpretation  against  that  of  the  consisient 
Socinian,  the  latter  will  contend  for  his  equal  right  to  interpret 
them  ;   and  he  will  justly  inquire,  is  no  man  but  Mr.  Pope  to  l>e 
allowed  to  exercise  the  right  of  private  judgment  l     1  have  as 
g  jod  a  right  to  believe  in  the  existence  of  an  infallible  church, 
and  the  Socinian  as  good  a  right  to  maintain  his  own  interpreta- 
tion, and  reject  all  mysteries,  as  Mr.  Pope  has  to  believe  in  his 
principles.      When  Mr.  Pope  endeavours  to  iirge  his  interpreta- 
tion on  the  Socinian  he  abandons  his  own  |)rinciples.     Mr.  Pope 
has  no  right  to  blame  any  man  for  having  exercised  his  private 
judgment.     Or  is  that  a  privilege  to  be  exercised  exclusively  by 
the  "  saints"  and  the  "  elect  ?"     Let  Mr.  Pope  get  out  of  the 
predicament  if  he  can.     l[  he  can  clear  up  that  difficulty,  he 
will  indeed  be  a  'Magnus  Apollo.'     Let  him  quit  quibbling 


OF    PRIVATE    JUDGMENT. 


83 


about  councils  and  come  directly  to  the  word  of  God — "  No 
prophecy  of  scripture  is  made  by  private  interpretation." 
2  Peter,  i,  20.  I  challenge  Mr.  Pope  to  show  how  a  Protestant 
can  make  an  act  of  faith.  But  the  Catholic  who  believes  in 
the  church  established  by  Christ,  founds  his  faith  upon  the 
authority  of  that  church.  All  difficulties  vanish  before  him, — 
the  atheist  or  the  deist  may  start  several  objections  which  he 
cannot  answer,  but  "  the  church  is  the  solution  of  all  difficulties." 
Mr.  Pope  inquires  how  I  can  get  out  of  the  vicious  circle,  in 
which  he  says  I  am  involved,  by  proving  the  existence  of  the 
church  upon  the  authority  of  the  scriptures,  and  proving  the 
authority  of  the  scriptures  upon  that  of  the  church. 

Mark  my  answer. — I  prove  the  authority  of  the  church  by 
passages  of  scripture,  not  denied  by  Mr.  Pope, — by  passages  of 
scripture   which   are   held   in   common  by  all   Christians.     I 
presume  Mr.  Pope  believes  in  the  four  gospels  :  now  I  appeal 
to  the  four  gospels,  and  to  the  first  epistle  of  St.  Paul  to  Timothy, 
to  prove  that  Jesus  Christ  endowed  his  church  with  the  glorious 
privilege  of  infallibility.     Mr.  Pope  admits  the  four  gospels,  and 
St.  Paul's  epistle  to  be  genuine.    -Having  proved  therefore  the 
authority  of  the  church  from  those  books  of  scripture  acknowledged 
by  Mr.  Pope ;  I  then  prove  upon  the  authority  of  that  church 
already  established,  the  inspiration  of  the  other  books  which  are 
not  acknowledged  by  Mr.  Pope.     Where  now,  gentleman,  is  the 
vicious  circle  1    I  have  another  method  of  breaking  this  magical 
ring — of  opening  this  vicious  circle — I  will  reveal  it,  in  the  hope 
that  the  "  circW''  will  never  be  proposed  as  an  a-gument  against 
the  Catholic  church  again.     I  take  the  book  of  the  New  Testa- 
ment in  my  hand,  and  for  a  moment,  not  considering  it  to  be 
inspired,  I  produce  it  as  a  genuine  and  fuithful  historical  relation 
of  the  occurrences  of  the  times  in  which  Jesus  Christ  lived.     I 
learn  from  this  book  that  a  man  appear'  d  then  upon  earth,  who 
called  himself  the  Sou  of  God  :    I  lind  it  there  recorded  that  he 
performed  innumerable  miracles  in  the  open  day,  and  in  presence 
of  his  most  iuyoterate  enemies — that  he  raised   a  man  called 
Lazarus  to  life,  whose  body  was  nearly  rotten  in  the  grave,  and 
that  he  performed  many  other  and  extraordinary  miracles,  "If  I 
had  not  (says  our  Lord,)  done  among  them  the  woras  that  no 
other  man  hath  done,  they  would  not  have  sin  in  them." — (John 
XV,  24.)    I  find  from  this  historical  relation  that  Christ  established 
a  church  upon  et-rth,  to  whicli  he  made  ample  and  extraordinary 
promises — that  he  would  remain  with  his  church  all  days,  even 
unto  the  consummation  of  the  world — that  he  would  send  the 
Paraclete  to  guide  it  in  the  way — that  he  would  build  it  upon  a 
rock — that  it  would  be  the  pillar  and  the  ground  of  truth,  and 
that  the  gates  of  hell  shall  never  prevail  against  it.     I  take 


84 


THE    DIVINE    RIGHT 


this  as  a  mere  history,  and  if  we  are  to  adnrit  history,  I  find  it 
there  recorded,  that  Christ  proved  his  mission  by  numerous 
miracles.  I  thus  prove  the  authority  of  the  church  upon  the 
a'  hority  of  ChrisVs  miracles  attested  by  the  strongest  historical 
evidence — to  wit,  the  historical  evidence  of  the  scriptures,  and 
I  then  prove  that  the  scriptures  are  inspired  upon  the  authority 
of  the  church.  There  is  the  solutic;:  of  what  Mr.  Pope  calls  a 
vicious  circle.  But  I  feel  confident,  that  Mr.  Pope  will  find  it 
rather  a  hard  matter  to  extricate  himself  from  the  circle  in  which 
I  have  him  enclosed. 


I 


'% 


Mr.  Pope — Mr.  Maginre  has  not  spoken  of  the  Rev.  Joseph 
Blanco  White  in  the  most  complimentary  terms.  I  beg  to 
assure  Mr.  Maguire,  that  those  who  are  personally  acquainted 
with  Mr.  White,  describe  him  as  a  worthy  and  excellent  man. 
I  could  name  a  gentleman  who  is  not  very  far  distant  from  this 
platform,  a  reformed  priest,  who  has  published  the  nature  of  the 
conversation  which,  he  asserts  from  his  own  knowledge,  is 
interchanged  when  priests  meet  together.  1  shall  not  pollute 
my  lips  by  mentioning  it.  As  to  the  repentance  of  the  people 
of  ]Nineveh,  I  would  ask,  is  God  satisfied  with  the  external 
expressions  of  sorrow?  Does  he  not  say,  "rend  your  hearts 
and  not  your  garments,  and  turn  to  the  Lord  your  God  V 
With  the  character  of  Henry  the  Eighth  1  have  little  to  do. 
Providence  'tis  true,  employed  him  as  an  in.  trument,  ibr  the 
accomplishment  of  important  purposes.  Hemy,  indeed,  denied 
the  Pope's  supremacy ;  but  there  is  no  reason  to  doubt  that  he 
died  a  lloman  Catholic  in  princi|)le.  Mr.  Maguire  has  eulogized 
Mr.  O'Callaghan.  Mr.  O'Callaghan,  I  must  be  allowed  to  say, 
is  not  the  organ  of  Protestant  opinion.  I  grant  that  infidelity 
exists  in  Germany ;  but  I  would  ask,  what  is  the  difference 
between  the  state  of  so  icty  in  that  country  and  in  Spain? 
Infidelity  in  the  latter  country  is  afraid  to  give  utterance  to  its 
opiuiiius  ;  i.;  Germany  it  speaks  out.  Is  it  not  more  honorable 
to  profess  scepticism,  than  to  cloak  beneath  the  garb  of  hy- 
pocrisy an  atheistical  heart  1  I  shall  reserve  my  observations 
on  the  divisions  which  Mr.  Maguire  remarks,  exist  among  Pro- 
tectants, till  we  come  to  the  subject  of  unity.  In  proof  that  the 
Bible  is  the  word  of  God,  my  friend  closes  it,  and  appeals  to 
extertial  evidence — to  the  universal  consent  of  mankind ;  and 
requires  the  individual  to  believe  on  his  testitnontj,  that  the  univer- 
sal consent  of  mankind  is  in  support  of  the  inspired  records. 
In  order  to  discover  the  universal  consent  of  mankind,  is  the 
pagan,  I  would  ask,  to  read  all  the  histories  that  exist?  Does 
not  Mr.  MaguirCj  in  truth,  appeal  to  the  private  judgment  »f  the 
muu  I     Does  he  not  adopt  that  ^node  of  reasoning  which  he 


"^1 
( 


OF    PRIVATE    JUDGMENT. 


85 


professes  to  condemn  ?  Is  it  not  apparent  that  Mr.  Mof^uire 
will  have  a  much  more  troublesome  task  than  I  shall  have  ?  I 
have  not  to  prove  the  infallibility  of  any  church.  I  let  the  Bible 
speak  for  itself.  Mr.  Maguire  ridicules  the  idea  of  an  internal 
illumination,  and  asks,  how  can  a  man  know  whether  he  pos- 
sesses that  inward  light?     I  answer, 

"  The  fruits  of  the  S  pirit  arc  charity ,  joy,  peace,  patience,  benign!  ty,  goodness, 
love,  amity,  mildness,  faith,  modesty,  continency,  chastity." — Gal.  v,  22,  23. 

Where  the  fruits  of  the  Spirit  are,  there  the  Holy  Spirit  dwells. 

"If  any  man  will  do  the  will  of  God,  he  shall  know  whether  the  doctrine 
be  of  God  or  not,"  says  the  Saviour. — John,  vii,  17. 

.  My  friend  asks,  how  can  a  man  make  an  act  of  faith  upon 
human  authoritv !  I  answer,  I  do  not  m.ike  an  act  of  faith  on 
human  authority,  while  I  maintain  that  Mr.  Maguire  does  so. 
Mr.  Maguire  observes,  that  he  would  first  regard  the  scriptures 
merely  as  an  historical  record  and  that  as  such  they  will  con- 
vince his  judgment  that  his  church  is  infallible.  I  must  be 
allowed  to  assert,  that  in  thus  appealing  to  the  gospels  as  merely 
historical  aulhoritij,  and  building  upon  them,  as  such,  the  infalli- 
bility of  the  church  of  Rome,  Mr.  Maguire  acknowledges  that 
her  claim  to  infallibility  rests  only  upon  human  authority.  So 
that  Mr.  Maguire  makes  an  act  of  faith  in  the  infallibility  of  his 
church  according  to  his  own  views,  merely  upon  human  authority. 
I  am  sure  that  the  Roman  Catholic  Hierarchy  will  be  much 
indebted  to  Mr.  Maguire  for  this  disclosure. 

As  to  grace  being  necessarily  conferred  at  baptism,  it  is  mere 
assertion.  In  proof  of  the  opposite  opinion,  we  have  only  to 
refer  to  the  conduct  of  children.  Do  we  discover  every  child 
who  has  been  baptized,  evincing  the  influence  of  divine  grace  in 
his  temper  and  conduct  ?  By  no  means.  The  existence  of  the 
immoral  practices  of  which  children  are  guilty,  is  a  direct  refu- 
tation of  Mr.  Maguire's  position,  that  every  child  receives  grace 
at  baptism. 

Mr.  Maguire  says,  that  no  doctrine  it;  so  clearly  proved  in 
scripture  as  the  infallibility  of  the  church  of  Rome.  Millions 
are  of  a  contrary  opinion.  Had  God  really  reveale  1  the  infalli- 
bility of  the  church  of  Rome,  we  can  scarcely  imagine  but  that 
he  would  have  made  it  known  in  such  broad  and  legible  char- 
acters, that  he  that  runs  might  read  it.  I  should  like  to  know, 
where  the  Pope  is  mentioned  in  the  Bible?  'Tis  not  an  act  of 
saving  faith,  to  believe  merely  that  a  book  has  proceeoied  frono 
God.  I  exercise  saving  faith,  when  I  exercise  it  upon  the  truths 
of  salvation  contained  in  the  scriptures. 

I  make  an  act  of  faith,  not  on  the  testimony  of  man,  but  on 
the  authority  of  God.     I  believe  the  blessed  truth,  '*  the  blood 

8 


8S  THE    DIVINE    RIGHT 

of  Jesus  Christ  cleanseth  from  all  sin,"  because  I  see  such  an 
intrinsic  glory  in  the  scheme  of  redemption,  as  convinces  me 
that  God  is  its  author.  With  respect  to  the  pagan,  I  have 
shown  you,  that  he  can  receive  the  Bible  as  inspired,  Avithout 
the  aid  of  external  evidence — the  sacred  volume  itself  bearing 
witness  of  its  own  divinity,  and  having  the  impress  of  heaven 
stamped  upon  it. 

As  to  the  question  of  the  Socinian,  it  has  been  canvassed  in 
our  letters,  which  are  already  before  the  public.  When,  1 
believe,  thtit  my  view  of  a  particular  subject  is  correct,  and  that 
of  a  fellow-man  erroneous,  I  surely  do  not  interfere  with  his 
private  judgment,  in  endeavouring  by  argument  to  effect  a 
change  in  his  views.  I  appeal  to  his  judgment,  in  order  to 
convince  him  of  his  error.  I  would  not,  I  could  not  force  his 
judgment ;  but  I  would  endeavour  by  argument  to  carry  con- 
viction to  his  mind.  An  individual,  surely,  may  be  convinced 
of  the  soundness  of  his  opinion  without  laying  claim  to  infalli- 
bility. I  believe,  indeed,  that  the  man  who  holds  not  the  divinity 
of  Christ  is  in  fatal  error.  I  believe,  that,  if  he  continue  under 
its  influence,  he  will  perish ;  and  I  would  use  my  exertions  to 
reclaim  him.  Reason,  we  must  remember,  has  its  legitimate 
province.  A  doctrine  may  be  above  our  reason,  and  not  opposed 
to  it.  God  has  not  revealed  the  modus  of  his  existence  ;  that 
we  are  not  called  upon  to  believe.  He  has  simply  revealed  tlie 
truth,  that  a  trinity  of  persons  exists  in  the  one  Godhead  ;  that 
truth  we  are  called  upon  to  believe.  Let  us  bear  m  mind  the 
inlinite  distance  between  the  great  Supreme  and  the  narrow 
capacity  of  man.  Shall  we,  poor  worms  of  the  earth,  who  know 
but  little  of  ourselves,  who  are  but  of  yesterday,  shall  we  bring 
to  the  bar  of  our  finite  intellects  the  nature  of  the  infinite  and 
eternal  God?  Study  the  revelation  which  Deity  has  given  of 
himself,  and  you  will  perceive  that  (he  Father,  Son,  and  Spirit 
respectively  sustain,  in  the  great  scheme  of  redemption,  offices 
to  which  none  but  a  divine  person  could  be  adequate. 

How  does  Mr.  Maguire  endeavor  to  convince  the  Socinian? 
By  the  authority  of  his  church.  "  I  deny  in  toto,"  replies  the 
Socinian  "  her  infallibility ;  how  can  I  argue  with  you,  who 
refuse  an  appeal  to  common  sense,  to  scripture,  and  to  fact ; 
for  all  these  overthrow  the  supposed  infallibility  of  your  church?" 
On  the  other  hand,  I  entertain  some  hope,  that  arguing  on  the 
principles  of  private  judgment,  I  shall  be  enabled,  under  the 
divine  blessing,  to  convince  the  man  who  will  not  listen  to  Mr. 
Maguire.  I  argue  upon  authority — the  sacred  scriptures — 
which  the  Socinian  admits ;  Mr.  Maguire  argues  with  him  on 
ground  w  '"h  he  will  not  acknowledge—the  infallibility  of  the 
church  of  ilome. 


logu 


.  OP    PRIVATE    JUDGMENT.  87 

Mr.  Maguire  has  a»ked,  how  could  an  ignorant  Protestant 
perform  an  act  of  faith  t  IJlessed  be  God  ;  many  poor  can  do 
so.  God  hath  chosen  not  a  few  individuals  who  are  "  poor  in 
this  world,  to  be  rich  in  faith,  and  heirs  of  the  kingdom."  Mr. 
Maguire  has  referred  to  a  passage  in  Peter.  It  runs  thus, — ■ 
"  No  prophecy  of  scripture  is^  made  by  private  interpretation." 
Douay,  2  Pet.  i,  20,  {tdiag  sniXvafuig,)  or,  as  it  may  be  trans- 
lated, "  no  prophecy  of  scripture  is  its  own  intrepreter ;"  we 
are  to  intrepret  prophecy  by  the  analogy  of  scripture.  Can  we 
imagine  that  St.  Peter  did  not  wish  those  whom  he  addressed, 
to  give  attention  to  the  scripture,  when  in  the  19th  verse  he 
says,  "  We  have  the  more  lirm  prophetical  word,  whereunto 
you  do  ivell  to  attendj  as  to  a  light  that  shineth  in  a  dark  place  1" 
Whom  docs  the  Apostle  exhort?  His  epistle  is  not  addressed 
to  ecclesiastics  exclusively,  but  "  to  them  that  have  obtained 
equal  faith  with  us  in  the  justice  of  our  God  and  Saviour  Jesus 
Christ."  And  it  is  worthy  of  notice,  that  in  the  second  epistle, 
in  which  the  words  that  we  are  considering  stand,  there  is  no 
mention  whatsoever  made  of  any  ecclesiastical  officer. 

In  the  Apocalypse  I  find  the  following  passage, — 

"  BIcssL'd  is  he  that  rcadeth  and  hearcth  the  words  of  this  prophecy." 

Mr.  Maguire  has  referred  to  the  Apocrypha.  It  is  remarkable 
that  Mr.  JMagiiire  and  his  church  should,  on  the  canonicity  of 
the  Apocrypha,  be  at  issue  with  those  whose  authority  he  pro- 
fesses to  venerate.  In  the  fourth  century,  we  have  the  cata- 
logues of  Jerome,  secretary  to  pope  Damasiis  (in  Praefat  ad  Libr. 
Keguni  sive  Prologo  Galeato,)  and  of  Rufinus,  (Expositio  ad 
Symb.  Apost.)  mast  accurately  agreeing  with  the  Protestant 
canon,  and  rejecting  the  Apocrypha. 

Rufinus  writes  as  follows  : 

"This,  then,  is  tlie  Holy  Spirit,  who  in  the  Old  Testament  inspired  the 
law  and  the  prophets,  and  in  the  New  tlic  gospels  and  the  Apostles.  Where- 
fore the  Apostle  says,  that  'all  scripture  is  given  by  inspiration  of  God,  and 
is  profitable  for  doctrine.' — 2  Tim.  iii,  16.  It  will  not,  therefore,  be  improper 
to  enumerate  here  the  books  of  the  New  and  Old  Testament,  which  we  find 
by  the  monuments  of  the  Fathers  to  have  been  delivered  to  the  churches  as 
inspired  by  the  Holy  Spirit.  And  of  the  Old  Testament,  in  the  first  place, 
are  the  five  books  of  Moses,  Genesis,  Exodus,  Leviticus,  Numbers,  Deutero- 
nomy. After  these  are  Joshua,  the  son  of  Nun,  and  the  Judges,  together 
with  Ruth.  Next  the  four  books  of  the  kingdoms,  which  the  Hebrews  reckon 
two,  the  book  of  the  Remains,  which  is  called  the  Chronicles,  and  two  books 
of  Ezra,  which  by  them  aro  reckoned  one,  and  Esther.  The  prophets  aro 
Isaiah,  Jeremiah,  Ezekiel,  anc".  Daniel,  and  besides  one  book  of  the  twelve 
prophets.  Job  also,  and  the  Psalms  of  David.  Solomon  has  left  three  books 
to  the  churclies,  the  Proverbs,  Ecclesiastt.",  and  the  Song  of  Songs ;  with 
these  they  conclude  the  number  of  the  books  of  the  Old  Testament.  Of  the 
New  there  are  the  (bur  gospels  of  Matthew,  Mark,  Luke,  and  John ;  the 
Acts  of  the  Apostles,  by  Luke ;  fourteen  epistles  of  the  Apostle  Paul ;  two 
epistles  of  the  Apostle  Peter ;  one  of  James,  tlie  brother  of  the  Lord  and 


88 


THE    DIVINE    RIGHT 


Apostle;  one  ot"  Jutlc  ;  three  of  John  ;  the  Revelation  of  Jolin.  Tiicse  are 
the  volumes  wliieh  the  Fathers  have  inehuled  in  tlie  eanon,  anil  out  of  wliieh 
they  would  have  us  prove  the  doetriiies  of  our  iiiitli. 

"  However,  it  onulit  to  he  ohservcd,  that  there  are  also  other  hooks  which 
arc  not  canonieal,  but  have  been  tailed  by  our  Ibrefathers  ecelesiastieai,  as 
the  Wisdom  of  Solomon  ;  and  another,  wiiieh  is  called  the  Wi.-'dom  of  the 
son  of  Sirach,  and  anion;'  the  Latins  is  called  by  the  general  nameof  Eccle- 
siasticus :  by  which  title  is  denoted,  not  tlie  author  of  the  book,  but  the  quality 
of  the  writing.  In  the  same  rank  is  the  book  of  Tohit  and  Judith,  and  the 
books  of  tlie  Maccabees." — In  .Syinb.  Apost.  ap.  Cyprian  in  App.  p.  26,  27. 
et  ap.  Hierom.  t.  v.  p.  141,  142. 

St.  Jerome,  secretary  to  Pope  Dumasus,  writes  thus — 

"  The  Hebrews  have  two  and  twenty  Icttrrf  ;  and  they  have  as  many 
books  of  divine  doctrine  for  the  instruction  of  mankind.  'I'he  liist  book  is 
called  by  tiiein  Bcresliith,  by  us  Cienesis ;  the  second  is  called  EAodus;  the 
third  Leviticus;  the  fourth  Numbers;  the  fifth  D'ulcronomy.  These  are 
the  five  books  of  Moses,  which  they  call  Thora,  the  i^aw. 

"The  second  class  contains  the  prophets,  whicl>  'iiey  begin  with  the  book 
of  Joshua,  the  son  of  Nun.  The  next  is  the  book  of  Jndi;cs,  \\ith  which  they 
join  llnth;  her  history  happening  in  the  time  of  the  Judges,  The  third  is 
Samuel,  wiiich  we  call  the  first  and  second  book  of  the  kinodoms.  The 
fourth  is  tlie  book  of  Kings,  or,  tiie  third  and  fourth  book  of  the  kinijdonis,  or 
rather  of  the  Kings;  for  they  do  not  contain  the  iiistory  of  many  nations,  but 
of  the  people  of  Israel,  only  consi-sting  of  twelve  tribes.  The  fifth  is  Isaiah  ; 
the  sixth  Jercniiah  ;  the  seventh  Ezekiel ;  the  eighth  the  book  of  the  twelve 
Prophets. 

"The  third  class  is  that  of  hagiographa,  or  sacred  writings  :  the  first  of 
which  is  Job ;  the  second  David,  of  which  ihey  make  one  volume,  called  the 
Psalms,  divided  into  five  parts  ;  the  third  is  Solomon,  of  whicii  there  are  three 
books;  the  Proverbs,  or  Parables,  as  they  call  them,  tlie  Ecclvsiastes,  and 
the  .Song  of  Songs  ;  tiie  sixth  is  r)ani(l ;  the  seventh  is  the  Chronicles,  con- 
sisting with  us  of  two  books,  called  the  first  and  second  of  the  Remains;  the 
eighth  is  Ezra,  which  among  the  Greeks  and  Latins  makes  two  books;  the 
ninth  is  Esther. 

"Thus  there  are  in  all  two  and  twenty  books  of  the  old  L<aw  ;  that  is  five 
books  of  Moses,  eight  of  the  Prophets,  and  nine  of  the  Hagiographa.  But 
some  reckon  Ruth  and  the  Lamentations  among  the  Hagiographa,  so  there 
will  be  four  and  twenty. 

"  The  prologue  I  write  as  a  preface  to  all  the  books  to  be  translated  by  me 
from  the  Hebrew  into  Latin,  that  ve  may  knoiv  that  all  the  books  ivhicli  are 
not  of  this  number,  are  to  be  reckoueU  ajwcryphal :  therefore.  Wisdom,  which 
is  commonly  called  Solomon's,  and  the  book  of  Jesus,  the  son  of  Sirach,  and 
Judith,  and  Tobit,  and  the  Shejjherd  are  not  in  the  canon.  The  first  book 
of  Maccabees,  I  have  fe'ind  in  Hebrew  ;  the  second  is  Greek,  as  is  evident 
from  the  style." — In  Pro!.  Gal.  sen.  Piasfat.  de  Omnib.  Libr.  V.  T.  Tom.  i,  p. 
317 — .322.  ed.  Bened.  "As  tlierefore,  the  church  •eadetli  Judith  and  Tobit, 
and  the  books  of  the  Maccabees,  but  does  not  recc  ve  tliem  among  the  canon- 
ical scriptures;  so  likewise  it  may  read  these  two  books  (the  book  of  Jesus, 
the  son  of  Sirach,  and  tlu'  Wisdom  of  Solomon)  for  the  edification  of  the 
people,  but  not  as  of  authority  for  proving  any  doctrine  of  religion." — Pra;f. 
in  libr.  Salom.  t.  i,  p.  938.  939. 

I  state  upon  the  authority  of  Joscphus  and  Bellaniiine  that 
the  Jews  never  received  the  Apocrypha. — (Joseph.  Cont.  Apion, 
1.  i,  c.  8.  ap.  Euseb.  Ecc!.  1.  iii,  c.  9,  10. — Bellarm.  Lib.  i,  De 
Verbo  Dei,  c.  10.)  It  is  also  worthy  of  notice,  that  there  are 
cootradictions  in  the  Apocrypha  to  the  canonical  books.     I  am 


in( 
of 
or 

i. 

tin 

aut 


OF    PRIVATE    JUDGMENT. 


89 


inclined  to  suspect,  that  one  reason  which  induces  the  church 
of  Rome  to  admit  the  Apocry|)hii,  is,  that  they  contain  a  passage 
or  two  which  savor  of  purgatory.  In  Maccabees  (1.  vi,  16 — 2. 
i,  16.  ix,  28.)  we  are  informed  that  king  Antiochus  died  three 
times  over  ! !  In  2  Mace,  xiv,  42,  suicide  is  conimended.  The 
author  of  the  second  book  of  Maccabees  concludes  in  the  fol- 
lowing manner  : 

"  I  :ilso  will  hero  iiiakn  an  end  of  my  narration  ;  m  hieli  if  I  have  done  rvell, 
and  as  it  becimietli  tlie  history,  it  is  what  I  desired;  but  if  not  so  perfectly, 
it  must  be  [lardoncd  me." — xv,  3'J. 

Does  such  language  intimate  that  the  author  believed  that  he 

had  written  an  inspired  book  'i     External  and  internal  evidence 

will  prove  that  the  Apocrypha  is   not  canonical.     It  is  a  well 

known  fact,  that  in  tlif  time  of  Jerome,  the  Roman  church  did 

not  receive  the  epistle  to  the  Hebrews  as  canonical,  while  all  the 

churches  ni  the  East  received  it. — *«he  receives  it  now.     What 

shall  we  think  of  her  consistency  1  St.  Jer."'»e  observes,  that 

"  Althougli  formerly  all  the  cluirchca  in  the  oast  did  receive  the  epistles  to 
the  Hel)re\vs  as  canonical,  yet  it  was  not  received  as  canonical  in  the  Latin 
(or  Roman)  church." — In  Js.  c.  6.  Et  Ep.  29.  ad.  Evag.  Tom.  iii. 

Jerome  did  not  submit  to  the  judgment  of  the  church  of  Rome. 

He  says, 

"Ahhough  the  Latin  (or  Roman)  church  doth  not  admit  this  epistle  aa 
canonical,  we  notwithstanding  do  receive  it." — Ibid. 

My  friend  has  referred  to  the  passage  of  St.  Augustin — 

"  I  would  not  believe  the  gospel  except  the  authority  of  the  Catholic  church 
moved  me  thereto." 

We  are  informed  that  St.  Augustin,  at  the  head  of  a  number 
of  African  bishops,  wrote  letters  to  the  Pope  of  Rome  resisting 
the  claim  of  appeals  made  by  three  Popes. — (Cone.  Afric.  apud. 
Surium.  p.  69.)  We  may  rest  assured,  therefore,  that  in  the 
passage  which  Mr.  Maguire  has  cited,  Augustin  did  not  refer  to 
the  authority  of  the  church  of  Rome,  an  authority  which  he  him- 
self opposed.  Permit  me  to  make  a  few  observations  on  the 
passage  to  which  Mr.  Maguire  has  called  our  attention.  It  is 
probable  that  Augustin  speaks  hypothetically,  not  in  reference 
to  his  then  state  of  mind,  but  as  if  he  was  yet  halting  between 
Manichean  principles,  and  those  of  the  gospel,  using  crederem 
pro  credidisscm,  commoveret  pro  commovissel,  a  change  of  tense 
not  unusual  with  some  of  the  fathers.  I  beg  to  give  you  the 
views  of  some  eminent  Roman  Catholic  writers  upon  this  pas- 
sage :  some  refer  the  saying  of  Augustin,  not  to  the  present 
church  but  to  the  church  in  the  time  of  the  Apostles.  Thus 
Durandus  de  St.  Sour^ain  after  having  quoted  the  words  of 
Augustin,  observes, 

"  This  passage  which  treats  of  the  approval  of  the  scriptures  by  the  church, 

8* 


90 


THE    DIVINE    RIGHT 


i 
ti 


applies  solely  to  the  church  in  the  times  of  the  ApostU  s,  which  was  tilled 
witii  the  Holy  Spiiit,  and  besides  saw  th(  mirncleH  of  Christ,  and  lieurd  his 
doitrine,  and  on  tiiat  account  was  a  fit  witness  of  the  things  v  nich  Christ 
both  did  and  said."— Durand  in  3  Sent.  Dist.  24,  U.  i,  fol,  169, 

Again,  Gerson,  cviDtiienting  on  this  passage  of  Augustin, 

observes : 

"By  the  church,  Ansinstin  means  the  primitive  assemblies  <,' those  who 
had  seen  and  heard  Christ,  and  hud  been  his  witness." — Dt  vita  Spirit, 
aniirjar.  Lect.  2,  rorol.  7,  part  3,  fol.  322. 

The  view  of  the  celebrated  cardinal  Dc  Aliaco  is  as  follows  : 

(In  lib.  Scntont.  art,  iii,  fol.  49,  59.)  Af>er  having  observed  that  "the 
princii)lus  of  theology  are  the  truths  of  the  sucred  canon,  because  from  them 
13  made  the  ultimate  solution  of  theological  discourse," 

He  remarks,  in  reference  to  this  very  saying  of  S;.  Auguftin. 

"//  is  not  proved  by  the  authority  of  St.  .tus^uslia,  thai  he  believed  in  the 
{gospel  by  the  authority  of  the  church  as  a  principle  of  theology,  by  which  it  could 
be  proved  theologicaUy,  that  the  gospel  is  true,  but  only  as  the  first  moving  cause 
which  led  him  to  the  faith  of  the  gospel.  As  if  he  or  any  other  had  said,  I 
would  not  trust  in  the  gos|)cl,  if  the  sanctity  of  the  church,  and  the  miracles 
of  Christ  had  not  moved  me,  in  which  saying,  although  there  be  assigned 
some  reason  for  a  belief  in  the  gospel,  it  is  not  entirely  a  first  principle." 

These  quotations  will  serve,  I  trust,  to  throw  some  light  upon 
the  passage.  I  would  beg  to  remind  my  friend,  that  if  it  were 
not  capable  of  an  easy  and  natural  explanation,  the  Bible,  and 
the  Bible  alone  is  the  religion  of  Protestants.  The  testimony 
of  St.  Augustin  is  of  no  weight  bevond  the  boundaries  of  truth. 
I  have  shown,  however,  that  the  meaning  of  A'ugustin's  words 
is  different  ffom  that  which  Mr.  Maguire  ascribes  to  them  ;  and 
the  comment  of  Augustin  himself  on  the  fourth  chapter  of  John 
(Trfict  xvi,  23,)  seems  beautifully  to  elucidate  his  meaning : — 

"  The  woman  first  told  the  Samaritans,  and  they  believed  upon  her  testi- 
mony, and  asked  the  Saviour  to  remain  with  them.  He  remained  two  days, 
and  more  believed.  And  when  tlicy  had  believed,  they  said  to  the  woman, 
"  We  now  believe,  not  for  thy  saying,  for  we  ourselves  have  heard  him,  and 
know  that  this  is  indeed  the  Saviour  of  the  world,"  first,  by  report,  after- 
wards by  the  presence  of  Christ." — "  Primum  per  famam,  postea  per  praj- 
sentiam." 

Augustin  adds : 

"  So  now  it  happenoth  with  those  who  are  out  of  the  church  and  not  yet 
Christians.  Christ  is  taught  by  Christian  friends,  as  it  were  by  the  woman, 
that  is  by  the  church's  instruction.  They  come  to  Christ  and  believe  by  the 
report ;  and  many  more  and  with  more  confidence  believe,  that  he  is  the 
Saviour  of  the  world." 

The  mere  testimony  of  man  may  be  the  first  exciting  cause 
of  drawing  the  mind  towards  the  scriptures ;  but  does  that  testi- 
mony therefore  become  infallible  ?  Does  a  man,  who  receives 
the  record  that  God  has  given  concerning  his  Son,  though  his 
attention  may  have  been  first  attracted  to  the  inspired  records  by 
the  testimony  of  a  fellow-creature,  exercise  an  act  of  faith  on 


OF    PRIVATE    JUDGMENT.  91 

human  authority  ?  By  no  means.  Wcic  all  the  chnrohes  and 
ull  the  itihubitants  of  the  worhl  to  assert,  that  a  particular  volume 
was  a  revelation  from  God,  if  that  volume  contained  an  immoral 
code,  palpable  contradictions,  or  statements,  plainly  derogatory 
to  the  character  of  God,  I  could  not  receive  it  as  diviiic. 


iVIr.  Maguiue — My  friend  commenced  by  asserting  that 
Christ  did  not  pronounce  his  Apostles  infallible,  because  Judas 
betrayed  his  master.  This  liict  only  proves  that  he  did  not  pro- 
mise them  the  quality  of  impeccability,  but  by  no  means  proves 
that  he  did  not  promise  them  infallibility  in  matters  of  faith. 
Though  Judas  betrayed  his  master,  he  did  not  deny  the  faith — 
he  committed  the  sin  for  money,  and  he  supposed  that  his  master 
would  escape  from  his  enemies.  Though  he  betrayed  his  mas- 
ter, he  was  guilty  of  no  breach  of  faith.  I  called  on  Mr.  Pope 
to  show  how  a  Protestant,  literate  or  illiterate,  can  make  an  act  of 
faith  or  of  belief  in  the  divine  inspiration  of  the  sacred  scriptures. 
Mr.  Pope  says  that  the  language  of  the  scriptures  carries  about 
it  internal  evidence  sufficient  to  convince.  Are  those,  to  whom 
he  gives  the  scriptures,  learned  enough  to  discover  this  fact? 
He  talked  of  an  internal  illumination,  and  how  a  person  upon  a 
sudden  comes  upon  the  light  of  the  gospel.  Is  there  a  scholar 
present  who  does  not  feel  that  Mr.  Pope  has  not  approached 
the  difHculty  ?  How  will  the  poor  and  the  illiterate  ascertain 
the  truth  of  scripture  from  the  maimer  in  which  they  are  con- 
veyed ]  May  not  the  poor  and  ignorant  man  continue,  as  St. 
Augustin  did  before  his  conversion,  to  laugh  at  the  sacred 
volume?  But  fl/Vcr  his  conversion,  St.  Augustin  tells  of  the 
veneration  he  paid  to  that  noblest  of  all  works,  the  sacred 
scriptures.  St.  Augustin,  he  it  remembered,  was  converted  by 
the  preaching  and  teaching  of  St.  Ambrose,  and  not  by  reading 
the  Bible.  How  will  the  new  convert  from  Paganism  receive 
the  grace  of  the  Holy  Ghost?  The  grace  of  the  Holy  Ghost 
is  not  communicated  until  after  baptism  has  been  conferred. 
Look  at  Cornelius  the  centurion.  If  in  his  moral  habits  and 
good  life  ht-  exhibited  a  portion  of  God's  mercy,  he  did  not 
receive  the  visible  marks  of  the  Holy  Ghost  until  after  his  bap- 
tism. Nor  did  the  Samaritans  exhibit  the  marks  of  that  divine 
grace,  till  they  were  baptized.  It  would  be  more  difficult  to 
bring  home  to  the  conviction  of  a  pagan  the  proofs  of  that 
internal  evidence  of  the  scriptures  of  which  Mr.  Pope  speaks, 
than  the  proofs  of  their  inspiration.  Mr.  Pope  wants  to  prove 
the  inspiration  of  the  scriptures  to  the  pagsin,  by  a  thing  which 
is  in  itself  more  difficult  of  proof.  With  regard  to  the  Socinian, 
how  does  Mr.  Pope  act ?  "I  lay  down,"  says  he,  " certain 
texts  of  scripture — they  are  wrongly  interpreted  by  the  Sociniaii ; 


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but  I  did  not  force  his  judgment."  Mr.  Pope,  thank  God 
cannot  force  the  judgment  of  any  individual ;  but  my  observa- 
tions was,  that  Mr.  Pope  could  not  urge  any  interpretation  at 
all  upon  the  Socinian,  without  violating  the  principle  of  private 
judgment.  The  Socinian  may  retort  on  iVfr.  Pope,  and  tell 
him  that  his  interpretation  of  tlie  scriptures  is  false.  The  Soci- 
nian may  say,  "  I  exercise  my  reason,  and  you  surely  will  not 
find  fault  with  me  for  doing  so.  The  position  that  three  make 
one,  and  one  makes  three,  is  perfectly  above  human  comprehen- 
sion. Do  you  require  me  to  admit  things  which  are  quite 
inconceivable]  You  do  not,  of  course,  desire  that  I  should 
abandon  my  reason,  and  as  to  internal  evidence  ? — it  is  a  thing 
neither  known  to  you,  nor  to  any  one  else."  Such  would  be 
the  answer  of  the  Socinian  to  Mr.  Pope.  I,  on  the  other  hand, 
might  not  be  able  to  convert  the  Socinian,  but  he  could  not  say 
that  I  contradicted  myself.  I  would  deny  to  the  Socinian  the 
right  to  interpret  the  scriptures  by  private  judgment.  That 
would  be  leaving  the  word  of  God  dependent  on  the  whim  and 
caprice  of  every  individual.  The  word  of  God,  I  maintain, 
depends  for  its  interpretation  on  the  church — that  church  which 
is  the  collection  of  the  churches  of  the  same  communion,  scat- 
tered through  the  world — that  church  over  which  Christ  appointed 
St.  Peter  to  preside,  giving  to  him  the  keys  of  the  kingdom  of 
heaven,  promising  that  whatever  he  loosed  on  earth,  should  be 
loosed  in  heaven,  and  whatever  he  bound  on  earth,  should  be 
bound  in  heaven.  Have  all  those  churches  conspired  through- 
out all  ages  to  give  a  wrong  interpretation  to  the  scriptures  ? 
or  have  they  conspired  to  give  a  false  meaning  to  any  particular 
text  ?  See  the  unanimous  consent  of  different  and  distant 
nations  on  the  subject.  Is  not  that  unanimous  agreement,  a 
better  proof  of  the  truth  of  the  interpretation,  and  of  its  having 
descended  from  the  Apostles,  than  the  varying  and  capricious 
judgment  of  each  individual?  Mr.  Pope  does  not  say  that  ho 
is  infallible,  yet  he  endeavours  with  all  the  presumption  of  infal- 
libility to  force  his  interpretation  of  the  scriptures  on  the  Soci- 
nian. Compare  Mr.  Pope's  interpretation  with  the  agreement 
of  all  nations — with  that  guod  nnkersa  tenet  ecclesia.  Here  are 
many  churches  and  different  nations  all  agreeing  in  a  particular 
interpretation  and  specified  articles  of  faith,  for  eighteen  hundred 
years.  Are  not  their  opinions  more  worthy  of  adoption,  than 
the  whims  and  follies  of  individuals  1  My  friend  has  quoted 
some  of  the  holy  Fathers — I  would  advise  him  to  act  as  Luther 
did,  and  throw  them  overboard.  The  Fathers,  be  will  find,  are 
quite  against  him.  I  could  quote  thirty  different  Fathers,  who 
strongly  condemn  the  exercise  of  private  judgment.  St.  Au- 
gustin,  in  his  book  Contra  Faustum  11,  tome  vi,  p.  183,  says, 


OF    PRIVATE    JUDGMENT. 


93 


pncious 
that  ho 
of  infal- 
le  Soci- 
reement 
lere  are 
articular 
lundred 
on,  than 
quoted 
Luther 
ind,  are 
rs,  who 
St.  Au- 
says, 


"These,  so  many  and  so  great  ties  bind  the  beUeving  man  to  the  Catholic 
church.  Tlio  consent  of  nations;  the  regular  succession  of  bisljops  from 
Peter,  to  wiiom  Christ  committed  the  care  of  his  sheep,  down  to  tiie  present 
bisliop  of  Rome ;  lastly,  the  name  of  Catholic  itself.  But  unless  the  authority 
of  this  church  induced  me  to  ii,  I  would  not  believe  the  Gospel.  As  then  I 
obey  those  who  say  to  me,  'Beneve  the  Gospel;'  so  why  should  I  not  obey 
them  when  they  say  to  me,  'BeUeve  not  the  Manichasans.' " 

"This  church,  moreover,  the  divine  authority  commends,  and  as  it  cannot 
deceive  tis,  lie  who  fears  to  be  imposed  on  will  consult  the  church,  which 
without  any  ambiguity,  the  scriptures  establish." — Contra  Cresconium  Lib. 
i,  tom.  7,  p.  168. 

And  again — "Do  thou  run  to  the  tabernacle  of  God,  hold  fast  to  the 
Catholic  church ;  do  not  depart  from  that  rule  of  truth,  and  thou  shalt  be 
protected  in  the  tabernacle  from  the  contradiction  of  tongues." — Ennarratio 
tertia  in  psalmum  30,  tom.  viii,  p.  74. 

I  quote  from  genuine  editions  of  the  Fathers.  I  do  not 
advance  corrupted  passages.  Let  Mr.  Pope  show  mo  in  a 
genuine  edition  any  passage  in  which  St.  Augustin  refused  to 
hold  communion  with  the  church  of  Rome.  Mr.  Pope,  in  urging 
his  interpretation  of  the  scriptures  upon  the  Socinian,  would 
never  succeed.  The  Socinian  would  say,  '•  I  have  as  good  a 
right  as  you,  Mr.  Pope,  to  the  exercise  of  my  private  judgment, 
and  reason  is  on  my  side."  I  might  not  be  more  felicitious  in 
my  attempts  to  convert  the  Socinian.  I  would  not,  however, 
contradict  my  own  principles.  I  would  refer  him  to  the  consent 
of  mankind  through  many  ages.  I  would  shame  him,  if  he  were 
tt  reasonable  man,  into  conviction.  I  would  take  the  Socinian 
by  the  throat — Mr.  Pope  could  not  even  take  him  by  the  heels. 
Has  Mr.  Pope  explained  how  it  happens  that  Protestants  must 
remain  in  many  instances  actual  infidels,  for  several  years  after 
they  have  arrived  at  the  age  of  discretion.  The  Protestant  child 
cannot  receive  the  Bible  on  the  authority  of  Mr.  Pope.  When 
he  opens  the  sacred  volume,  he  finds  passages  in  it  which  may 
make  him  believe  it  not  to  be  the  work  of  God.  There  are 
more  passages  to  be  found  in  it  of  that  description,  than  Mr. 
Pope  could  point  out  in  what  he  considers  the  Apocrypha.  But 
I  hold  tie  book  in  which  they  are  found  to  be  of  divine  inspira- 
tion ;  and  if  I  cannot  understand  them,  I  resign  my  judgment  to 
the  church.  But  the  Protestant  child  must  remain  an  infidel. 
For  to  doubt  of  Christianity,  is  absolute  infidelity.  The  Roman 
Catholic  child,  when  baptized,  receives  the  aid  of  the  Holy 
Ghost.  He  promises  at  baptism  to  obey  the  church;  and  I 
proved  th  j  object  of  his  obedience  entitled  to  it.  But  the  illu- 
mination of  which  Mr.  Pope  speaks,  never  can  be  proved.  It  is 
adapted  only  to  sublimated  imaginations.  It  is  unfortunate  that 
Mr.  Pope  appeals  to  the  Bible  to  decide  our  controversy — for 
the  Bible  is  a  dumb  judge.     Our  Lord  says  to  his  apostles — 

"  Go  ye  therefore,  and  teach  all  nations ;  baptizing  them  in  the  name  of 
tho  Ffither,  and  of  the  Ron,  and  of  the  Holy  Ghnst.    Tpnching  fhpm  to 


^       l\ 


Ii 


94 


THE    DIVINE    RIGHT 


observe  all  things  whatsoever  I  have  commanded  you ;  and  behold  I  am  with 
you  all  days,  even  to  the  consummation  of  the  world." — Matt,  xxviii,  19,  20. 

Again — "Go  ye  into  the  whole  world  and  preach  the  Gospel  to  every 
creature.  He  that  believeth  and  is  baptized  shall  be  saved;  but  he  that 
believeth  not,  shall  be  condemned." — Mark  xvi,  15,  16. 

Here  our  Lord  plainly  tells  us,  that  he  who  receives  th«iir 
preaching,  when  baptized  shall  be  saved.  Where  is  the  object 
of  Mr.  Pope's  faith?  He  cannot  makp  the  mere  book  the 
object  of  his  faith.  He  cannot  invest  the  translators  with 
infallibility.  He  will  not  surely  give  that  title  to  Beza,  and 
others.  Every  thing  in  the  Protestant  church,  and  in  Mr.  Pope's 
lay  church,  is  fallible.  How  can  an  immoveable  structure  bo 
raised  upon  a  moveable  foundation  ?  Mr.  Pope  illustrated  one 
of  his  arguments,  by  placing  one  book  on  the  top  of  another. 
The  illustration  may  be  appropriately  and  happily  applied  in  this 
instance.  Here  are  two  books,  which  we  shall  suppose  to 
represent  the  scriptures  and  private  judgment.  The  Protestant 
child  must  read  the  scriptures  upon  the  authority  of  private 
judgment,  and  vice  versa,  he  must  sustain  private  judgment  upon 
the  scriptures.  He  must  capsize  one  to  support  the  other.  If 
the  Protestant  church  be  liable  to  error,  how  can  any  man  confide 
his  faith  in  it?  And  even  if  the  church  be  supposed  fallible, 
would  it  not  be  cruel  to  deprive  the  poor  and  ignorant  of  their 
only  guide,  they  themselves  being  unable  to  investigate.  But 
the  Catholic  church  being  infallible,  the  Catholic  rests  his  faith 
with  security  on  its  authority.  The  consent  of  manliind  for 
many  ages  is  in  support  of  the  Catholic  church.  A  single 
witness  may  be  suborned,  bvl  millions  cannot  be  bribed.  I 
propose  the  following  syllogistic  argument  to  Mr.  Pope,  in 
reference  to  his  faith.  That  faith  cannot  be  divine  which  is 
founded  upon  human  authority — now  his  faith  is  founded  upon 
human  authority,  therefore  it  cannot  be  divine.  There  is  a 
wonderful  coincidence  between  the  opinion  of  Luther,  and  the 
opinion  of  Mr.  Pope,  respecting  the  Apostles.  They  want  to 
do  away  with  the  infallibility  of  the  Apostles,  and  they  confound 
impeccability  with  infallibility.  Luther,  in  a  German  work, 
which  I  hold  in  my  hand,  and  in  another  translated  into  Latin 
by  Jonas  Justus,  at  Luther's  own  request,  speaking  of  the 
Apostles  and  Fathers,  says — "  The  Apostles  were  great  sinners, 
ignorant  men,  and  precious  rogues,"  or  in  the  original.  ''  Die 
Apostel  seynd  auck  j'rosse  Siinder  geweszt,  unde  gute,  grobe, 
grosse  schaelck."  He  says,  "  Even  Paul  himself  was  not  so 
sure  of  his  doctrine,  and  often  doubted,  whether  he  preached  the 
truth  or  not."  "  St.  Jerome  was  a  heretic" — "  St.  Chrysostoni 
was  a  prattler,"  and  ridiculing  the  intercession  of  saints,  he 
dares  to  blaspheme  his  God:  "I  beseech 


you, 


my 


OP    PRIVATE    JUDGMENT. 


95 


I  am  with 
riii,  19,  20. 

1  to  every 
ut  he  that 


ves  th«^ir 
lie  object 
90ok  the 
tors  with 
eza,  and 
r.  Pope's 
icture  bo 
rated  one 
'  another, 
ed  in  this 
jppose  to 
Protestant 
jf  private 
nent  upon 
Jther.     If 
Bin  confide 
d  falhble, 
nt  of  their 
ate.     But 
s  his  faith 
inkind  for 
A  single 
jribed.     I 
Pope,  in 
which  is 
ided  upon 
lere  is  a 
,  and  the 
•.y  want  to 
confound 
lan  work, 
into  Latin 
ng  of  the 
it  sinners, 
il.     "  Die 
ite,  grobe, 
as  not  so 
?ached  the 
hrysostom 
saints,  he 
[  my  dear 


little  devil,  that  you  intercede  with  God  for  me ;  my  dear  little 
devil,  pray  to  God  for  me." 

1  now  call  on  Mr.  Pope  to  make  the  Bible  speak,  and  thus 
decide  the  difference  between  us.  If  he  does  not  do  so,  accord- 
ing to  his  principles,  Christ  has  appointed  a  dumb  judge  to 
decide  upon  all  differences  between  man  and  man.  But  our 
Saviour  knew  human  nature  too  well  to  leave  every  individual  to 
follow  his  own  whim  and  caprice.  If  man  be  thus  sent  adrifl 
without  any  certain  guide  to  direct  him  in  the  way  of  salvation, 
it  would  be  rather  hard  that  he  should  be  called  to  an  account 
on  the  last  day.  I  ask  if  Mr.  Pope  had  an  estate  at  stake, 
would  he  not  employ  a  lawyer  to  direct  him  in  his  difficulties, 
would  he  not,  instead  of  exercising  his  own  private  judgment  on 
the  Act  of  Parliament,  leave  it  to  the  interpretation  and  decision 
of  his  legal  adviser  ?  He  wisely  rehnquishes  his  private  judg- 
ment and  he  saves  his  estate ;  what  does  St.  Paul  mean  when 
he  speaks  of  " captivating  every  understanding?" — 2  Cor.  x,  6. 
Innumerable  are  the  evils  which  result  from  depriving  the  lower 
orders  of  that  authority  upon  which  alone  their  faith  can  be 
founded?  Mr.  Pope  says  that  the  declarations  of  Christ  are 
obvious  and  plain.  I  wish  to  know  by  what  means  the  Pro- 
testant can  ascertain  that  they  are  the  declarations  of  Christ.  Let 
Mr.  Pope  quit  the  foolish  doctrine  of  internal  ill.mination. 
Arius  appealed  to  internal  illumination — so  did  all  the  heretics — 
so  did,  in  latter  times,  the  celebrated  Johanna  Southcote ;  she 
announced  herself  as  pregnant  of  the  Messiah,  and  a  whole 
swarm  of  English  parsons  were  among  her  followers  and  be- 
lievers! This  doctrine,  which  Mr.  Pope  advocates,  tends  to 
the  utter  destruction  of  civil  society  and  ecclesiastical  regime. 
I  would  rather  endure  the  despotism  of  a  Ferdinand,  than  admit 
a  principle  so  contradictory  to  common  sense — a  principle  so 
well  calculated  to  rend  asunder  the  ties  which  unite  man  to  man, 
and  to  disolve  the  social  system  altogether. 

Mr.  Pope. — My  opponent,  I  must  be  allowed  to  observe,  has 
substituted  assertion  for  argument.  He  has  said,  that  it  is  more 
difficult  to  prove  the  internal  evidence  of  the  scriptures,  than 
their  inspiration.  I  brought  forward  the  internal  evidence  in 
proof  of  their  inspiration.  Mr.  Maguire  has  asserted  that  a  man 
must  be  baptized  before  he  can  receive  the  Holy  Ghost.  In 
the  8th  chapter  of  the  Acts  of  the  Apostles,  we  read  that  Philip 
before  he  acceded  to  the  wish  of  the  Ethiopian  eunuch,  who 
requested  to  be  baptized,  said,  "  If  thou  believest  with  all  thy 
heart,  thou  mayest;"  the  eunuch  answered,  "I  believe  that 
Jesus  Christ  is  the  Son  of  God."  A  man  cannot  exercise  an 
act  of  faith,  before  he  receives  the  Holy  Ghost ;  for  "  no  man 


96 


THE    DIVINE    RIGHT 


can  say  that  Jesus  is  the  Christ,  but  by  the  Holy  Ghost."  The 
eunuch,  therefore,  must  have  been  under  the  influence  of  the 
Holy  Spirit,  when  he  made  this  act  of  faith.  Jlfler  he  had  made 
it,  "  they  went  down  to  the  water,  both  Philip  and  the  eunuch, 
and  he  baptized  him."  He  says,  that  it  is  contrary  to  my  system 
to  urge  any  meaning  of  scripture  against  the  conviction  of  the 
Socinian,  aa  it  would  interfere  with  the  exerci:-e  of  his  private 
judgment.  I  have  already  noticed  his  sophism,  but  the  obser- 
vation may  truly  be  returned  upon  Mr.  Maguire.  Does  not  the 
church  of  Rome  act  in  contradiction  to  her  principles,  when 
arguing  with  the  Socinian  ?  J\Iusl  she  not  allow  him  to  exercise 
his  judgment  upon  the  proofs  which  she  "brings  forward  in  support 
of  her  claim  to  infallibility  l  My  friend  observes,  that  no  man 
can  force  the  judgment  of  another.  I  am  convinced  of  the  truth 
of  the  remark.  But  the  church  of  Rome  endeavours  to  force 
the  judgment,  and  calls  on  men  to  act  inconsistent  with  their 
reason  1  He  says  that  I  am  opposed  to  the  whole  world.  I 
stand  here  as  an  advocate  of  the  great  principles  which  genuine 
Protestants  maintain  in  common,  and  as  a  protester  against  the 
errors  to  which  they  are  in  common  opposed.  Athatiasius 
declared  himself  to  be  alone  against  the  whole  world,  when 
Pope  Liberius  signed  the  Arian  creed,  and  the  condemnation 
of  Athanasius. — (Dupin.  Eccl.  Hist.  2  vol.  p.  62,  1697,  Lond. 
— Baron,  torn.  1,  939,  ad  ann.  367,  No.  46,  Mayence  1601.) 
My  friend  has  stated  that  I  brought  forward  corrupted  passages 
of  the  fathers.  Was  it  honorable  in  him  to  make  such  an  asser- 
tion, particularly,  when  he  will  have  an  opportunity  of  ccmsulting 
the  quotations  ?  I  beg  to  say,  that  I  have  examined  in  the 
original  with  some  care  the  passage  from  Augustin  upon  which 
my  friend  has  so  long  dwelt ;  and  I  find  that  Augustin  makes 
use  of  the  expression  "  Catholicis  laudantibus  evangelium"  com- 
mending the  gospel — "  vituperantibus  Manichaeum" — expres- 
sions which  throw  considerable  light  upon  the  passage.  My 
learned  opponent  has  asserted,  that  the  Socinian  never  could 
be  converted  on  my  principles.  The  fact  is  otherwise  ;  for 
Socinians  have  b^en  converted  by  the  advocates  ')f  private 
judgment.  My  friend  has  again  repeated  the  position,  that  the 
children  of  Protestants  must  remain  atheists  until  they  arrive  at 
the  years  of  discretion.  I  beg  altogether  to  deny  the  truth  of  the 
assertion.  Much,  I  admit,  devolves  on  parents  and  pastors. 
Their  authority  I  recognize ;  but  authority  is  one  thing, 
INFALLIBILITY  ANOTHER.  Is  not  a  Roman  Catholic  child 
precisely  in  the  same  circumstances  ?  I  must  be  permitted  to 
deny,  that  children  always  receive  grace  in  baptism,  and  appeal 
to  scripture  in  support  of  my  opinion.  How  does  the  Roman 
Catholic  child  rpceive  the  doctrnes  of  his  church,  if  not  upon  the 


OP    PRIVATE    JUDGMENT. 


97 


t."  The 
ce  of  the 
had  made 
e  eunuch, 
ly  system 
on  of  the 
is  private 
ihe  obser- 
es  not  the 
les,  when 

0  exercise 
in  support 
at  no  man 
if  the  truth 
s  to  force 
with  their 
world.  I 
;h  genuine 
gainst  the 
Vthahasius 
)rld,  when 
demnation 
197,  Lond. 
ice  1601.) 

1  passages 
1  an  asser- 
consulting 
led  in  the 
pon  which 
tin  makes 
ium"  com- 
' — expres- 
age.  My 
ever  could 
•wise ;   for 

)f  private 
n,  that  the 
y  ar;ive  at 

uth  of  the 
id  pastors. 

<E    THING, 

lolic  child 
rmitted  to 
and  appeal 
le  Roman 
)t  upon  the 


I 


statement  of  the  parent  or  the  priest,  a  child  being  quite  incapable 
of  exercising  its  reason  on  the  proofs  of  the  infallibility  of  the 
church  of  Rome  ?  In  first  of  Corinthians,  1 2th  chapter,  there 
is  a  beautiful  comparison.  An  analogy  is  there  drawn  between 
the  church  and  the  human  body.  The  members  of  the  human 
frame  contribute  mutually  to  each  other's  well-being : — 

"  The  eye  cannot  say  to  the  hand,  I  need  not  thy  help ;  nor  again  the  head 
to  the  feet,  I  have  no  need  of  you.  Yea,  much  more,  those  that  seem  to  be 
the  more  feeble  members  of  the  body,  are  necessary ;  and  such  as  we  think 
to  be  the  less  honorable  members  of  the  body,  about  these  we  put  more 
abundant  honour ;  and  those  that  are  our  uncomely  parts,  liave  abundant 
comeliness.  But  our  comely  parts  have  no  need ;  but  God  hath  tempered 
tlie  body  together,  giving  to  that  which  wanted  the  more  abundant  honour ; 
that  there  might  be  no  schism  in  the  body,  but  the  members  might  be  mutually 
careful  one  for  another.  And  if  one  member  suffer  any  thing,  all  the  members 
suffer  with  it ;  or  if  one  member  glory,  all  the  members  rejoice  with  it" — ^v. 
21—26. 

The  poor  believer,  who  is  acquainted  with  a  person  of  judg- 
anent  and  piety,  may  derive  useful  information  from  him ;  may 
receive  his  testimony ;  but  in  doing  so,  he  does  not  acknowledge 
his  infallibility.  Thus,  each  member  of  the  church  of  Christ, 
contributes  to  the  edification  of  the  whole  body ;  but  I  deny  that 
any  part  or  the  whole  is  infallible. 

Mr.  Maguire  insinuates  that  a  man  cannot  know  whether  he 
is  enlightened  b;>  ♦he  Holy  Spirit.     The  Apostle  says, 

"If  any  man  have  not  the  Spirit  of  Christ,  he  is  none  of  his. — Rom.  viii,  9. 

Again,  "Try  your  ownselves,  if  ye  be  in  the  faith:  prove  ye  yourselves: 
know  you  not  your  ownselves,  that  Christ  Jesus  is  in  you,  unless  perhaps 
you  be  reprobates  ? — 2  Cor.  xiii,  5, 

Would  the  Apostle  use  such  language,  if  it  were  not  possible 
to  discover  whether  we  are  influenced  by  the  grace  of  God  ? 

My  friend  has  reminded  us,  that  "  Faith  cometh  by  hearing, 
and  hearing  by  the  word  of  God."  It  is  true  that  the  reading 
of  the  scripture  is  not  the  only  mean  by  which  faith  cometh,  as 
history  and  experience  testify.  The  kingdom  of  God  is  promoted 
by  preaching  also ;  but  preaching  must  he  found  to  accord  with 
the  word  of  God, — ^otherwise  there  can  be  no  saving  faith  produced. 
It  is  the  first  time  I  heard  that  Beza  was  a  translator  of  the  Bible 
in  the  time  of  James  I. 

Mr.  Maguire,  as  occasion  requires,  asserts,  that  the  Bible 
supports  the  church,  and  vice  versa,  that  the  church  the  Bible. 
There  is  no  departure  from  my  principles  in  first  exercising  my 
judgment  on  the  proofs  of  revelation,  and  subseqently  appealing 
to  revelation  in  confirmation  of  the  right  of  private  judgment. 

Mr.  Maguire  says,  that  it  would  be  a  pity  to  deprive  the  poor 
man  of  his  belief,  that  the  Bible  is  the  word  of  God,  by  telling 
him  that  his  church  is  not  infallible,  I  ask,  are  poor  Protes- 
tants, who  deny  the  infallibility  of  the  church  of  Rome,  as  unac- 


I', 


•'I 

Jit 


98 


THE    DIVINE    RIGHT 


quainted  with  the  contents  of  the  revelation  as  the  poor  belonging 
to  the  church  of  Rome  ;  or  do  thoy  doubt  the  genuineness,  and 
authenticity,  and  inspiration  of  the  scriptures?  Let  experience 
and  fact  testify  and  answer  these  questions. 

Faith,  we  are  again  told,  cannot  be  divine,  if  it  rests  upon  the 
testimony  of  man.  On  my  principles,  ray  faith  rests  not  upon 
the  testimony  of  man,  but  of  God.  Truth  is  revealed  by  (iod 
in  the  sacred  volume,  and  I  exercise  faith  upon  that  truth.  My 
friend,  on  the  contrary,  would  have  us  to  exercise  an  act  of 
faith  in  the  infallibility  of  the  church  of  Rome  upon  the  authority 
of  the  scriptures,  regarded  merely  as  an  historical  narrative. 

Mr.  Maguire's  quotations  from  Luther  are  probably  of  a 
similar  description  with  the  extract  which  a  Roman  Catholic 
Priest  lately  gave  in  a  sermon,  from  the  table-talk  of  Luther, 
that  "  Moses  was  a  hangman."  The  German  word,  in  more 
polished  phraseology,  signifies  an  "executioner;"  and  it  is 
plain  from  the  context,  that  by  the  word  "  Moses,"  Luther 
intended  to  designate  the  Moral  Law,  which  acts  as  an  execu- 
tioner to  those  who  seek  to  be  justified  by  their  obedience  to  its 
demands. 

What  was  the  conduct  of  the  Apostles?  Did  they  domineer 
over  the  faith  of  the  primitive  Christians  ? 

"Not  for  that,  says  the  Apostle  Paul,  we  have  dominion  over  your  faith, 
but  are  helpers  of  your  joy." — 2  Cor.  i,  23. 

When  the  Bereans  contrasted  with  the  scriptures  the  preach- 
ing even  of  an  Apostle,  are  they  condemned  for  not  having 
implicitly  received  his  testimony  ?  No,  St.  Luke,  in  the  seventh 
chapter  of  Acts,  and  eleventh  verse,  writes, 

"  Those  were  more  noble  than  those  of  Thcssalonica,  in  that  they  received 
the  word  with  all  eagerness,  daily  searching  the  scriptures  whether  these  things 
were  so." 

Here  we  find  the  Bereans  exercising  their  judgments  on  the 

Old  Testament,  in  reference  to  the  preaching  of  an  inspired 

Apostle ;  and  not  only  is  there  no  censure  passed  upon  them, 

but,  on  the  other  hand,  a  high  eulogium  pronounced  upon  their 

conduct.     My  friend  has  quoted  the  passage — "  If  an  angei 

from  heaven  preach  any  other  Gospel  unto  you  than  that  which 

you  have  received,  let  him  be  accursed."     Gal.  i,  8,  9.     Is 

not  this  a  direct  appeal  to  us  to  exercise  our  judgment  upon  the 

doctrines  of  a  preacher,  even  though  he  should  descend  from 

heaven,  irradiated  with  all  the  brightness  of  angelic  glory  ?   My 

friend's  analogy  between  an  appeal  to  the  church  of  Rome  and 

to  Judges,  to  Parliament  and  to  the  house  of  Lords,  falls  to  the 

ground ;  for  neither  Judges,  nor  Parliament,  nor  house  of  Lords 

are  infallible.     Judges  can  only  take  cognizance  of  the  outward 

act,  but  the  church  of  Rome  would  extend  ita  control  over  the 


OF    PRIVATE    JUDGMENT. 


99 


1 


mind  and  conscience.  Judges  must  not  be  parties  in  the  causes 
which  come  before  them,  lest  they  should  be  biased  T)y  interest. 
But  the  Pope,  and  his  undefined  church  are  a  party  in  the  hon- 
ours and  emoluments  which  result  from  their  claim  of  infallibility. 
We  perceive,  therefore,  that  there  exists  no  analogy.  Mr.  Ma- 
guire  has  quoted,  as  if  from  scripture,  the  words,  "  captivating 
the  understanding."  I  do  not  remember  such  a  text.  My 
friend  has  stated,  that  the  principle  of  private  judgment  has  led 
to  the  deposing  of  monarchs.  I  have  before  remarked,  that  the 
principle  should  be  exercised  in  accordance  with  sound  sense. 
On  the  other  hand,  I  shall  prove  that  Popes  considered  them- 
selves justified  in  deposing  sovereigns.  I  would  ask,  was  it  the 
right  of  private  judgment,  or  the  pretension  of  infallibiUty,  which 
led  Gregory  VII,  to  depose  Henry,  Emperor  of  Germany] 
Gregory's  decree  runs  thus — 

"  On  the  part  of  the  Omnipotent  God,  I  forbid  Henry  to  govern  the  king- 
doms of  Germany  and  Italy.  I  absolve  all  his  subjects  from  every  oath  which 
they  have  taken  or  may  take  to  him ;  and  I  excommunicate  every  person 
who  shall  serve  him  as  king. — (Lib.  v,  Ep.  24.) 

Gregory  IX,  made  the  following  announcement  in  the  thirteenth 
century — 

"Be  it  known  to  all,  who  are  under  the  dominion  of  heretics,  that  they  are 
set  free  from  every  tie  of  fidelity  or  duty  to  them ;  all  oaths,  and  solemn 
engagements  to  the  contrary  notwithstanding." — (Lib.  v,  Tit.  7.) 

The  Maynooth  Class-book  informs  us,  that — 

"  The  Pope  passed  sentence  against  the  Emperor  Frederick  upon  a  charge 
of  having  violated  a  treaty  of  peace,  and  also  upon  a  vehement  suspicion  of 
heresy.  The  words  of  the  sentence  were  these : — 'Inasmuch  as  we,  though 
unworthy,  do  stand  in  the  place  of  Jesus  Christ  on  earth,  and  to  us  it  was  said, 
in  the  person  of  the  Apostle  Peter,  whatsoever  thou  bindest  on  earth  shall  be 
bound  in  heaven,'  we  having  previously  used  diligent  deliberation  with  our 
brethren  and  the  holy  council  (the  council  of  Lyons,  received  as  general  at 
Maynooth)  concerning  the  above,  and  many  other  nefarious  excesses,  do 
declare  the  aforesaid  prince  to  be  bound  in  his  sins,  to  be  a  cast-away,  and 
deprived  of  all  honour  and  dignity ;  we  denounce  him,  and  deprive  him  by  this 
sentence,  absolving  his  subjects  from  their  oaths  of  fidelity,  and  by  our  apos- 
tolical  authority,  strictly  enjoining,  that  no  one  shall  hereafler  obey  him  as 
emperor  or  king." 

Here  are  examples  of  the  head  of  the  church,  by  the  exercise 
of  his  authority,  deposing  kings ;  and  in  one  of  the  instances 
adduced,  asserting  that  the  proceeding  was  sanctioned  by  a 
general  council. 

On  the  other  hand,  I  assert,  that  whenever  an  individual  in 
the  exercise  of  his  judgment  has  co-operated  in  deposing  a 
sovereign,  he  has  abused  the  faculty.  I  argue  not  for  the 
abuses  of  private  judgment.  If  I  find  the  exercise  of  private 
judgment  to  accord  with  the  voice  of  the  Xvod  of  Nature  and 
of  Revelation,  I  maintaiajtb^^^^fSSBrggs  o^  ™y  opponent  are 


100 


THE    DIVINE    RIGHT 


levelled  not  iigninst  me,  hut  against  the  Lord  of  Lords  and  King 
of  Kings.  Is  it  logical  to  urguo  from  the  abuse  of  a  thing 
against  its  use  ?  Every  blessing  may  be  perverted.  Learning, 
health,  and  liberty,  may  be  abused  ;  but  are  we,  therefore,  to 
prefer  the  iron  grasp  of  tyranny  to  the  sweets  of  freedom  ;  and 
are  ignorance  and  debility  to  be  substituted  in  the  room  of 
science  and  of  health  1  One  word  more — the  doctrine  of  infal- 
libility militates  against  the  promises  of  divine  wisdom  made  to 
them  that  seek  it.     The  Psalmist  says  : 

"  Open  flioii  mine  ryes  that  I  may  behold  wondrous  things  out  of  thy 
law." — cxix  Ps.  18. 

*'  Tliy  word  is  a  lamp  to  my  feet,  and  a  light  to  my  paths." — cxix  Ps.  105. 

"If  ye  then  bein"  evil,"  says  the  Saviour,  "know  how  to  give  good  gifts 
unto  your  children,  now  much  more  will  your  heavenly  Father  give  his  Holy 
Spirit  to  them  that  ask  him." — Luke,  xi,  13. 

"  If  any  man  lack  wisdom,"  says  St.  James,  "  let  him  ask  of  God,  who 
eiveth  to  all  men  liberally,  and  upbraideth  not,  and  it  shall  be  given  unto 
fiim." — i,  5. 

If  I  am  to  bow  implicitly  to  the  dictates  of  the  church  of 
Rome,  why  do  I  want  wisdom  ?  Why  should  I  exercise  my 
judgment  by  ''  proving  all  things  and  holding  fast  that  which  is 
good  ?"  Monstrous  contradiction !  In  truth  the  very  fact  that 
God  has  vouchsafed  to  us  a  revelation  of  his  will  and  character, 
evidently  implies,  that  man  should  exercise  his  judgment  upon 
its  contents.  I  would  say  in  conclusion,  therefore,  let  us  all, 
clergy  as  well  as  laity,  vindicate  the  right  of  private  judgment. 
The  priests,  as  well  as  the  laics,  must  answer  at  the  bar  of 
judgment.  They  cannot  give  account  for  us.  Wo  to  those  who 
follow  the  direction  of  ecclesiastics  implicitly.     It  is  written, 

"The  blind  and  the  leaders  of  the  blind  shall  both  fall  into  the  ditch." 

I  fear  that  quotations  from  the  Fathers  are  calculated  rather  to 
weaken  the  impression,  which  I  trust  has  been  made  upon  your 
conscience.  As,  however,  a  few  minutes  remain,  I  shall  occupy 
them  by  reading  you  a  few  extracts.     St.  Augustin  says,  that 

"  The  manner  of  expression  in  which  the  holy  scripture  is  framed,  although 
it  is  to  be  penetrated  but  by  few,  is  accessible  to  all.  Those  plain  things 
which  it  contains,  it  speaks  to  the  heart  of  the  unlearned  and  learned,  like  a 
familiar  friend,  without  disguise.  That  mind  wliich  is  inimical  to  this  doc- 
trine, is  either  erroneously  io;norant  that  it  is  most  wholesome  or  loathes  the 
medicine  from  disease." — Epist.  137  ad  Volusianwn. 

A^ain,  "  God  has  bowed  the  scriptures  even  to  the  capacity  of  babes  and 
sucklings,  as  he  hath  in  another  Psalm,  he  bowed  the  heavens  and  came 
down." 

For  the  exposition  of  passages  which  cannot  be  explained  by 
a  comparison  with  other  parts  of  the  sacred  volume,  Augustin's 
rule  is,  not  to  consult  an  infallible  church,  but 


"Let  every  one  interpret  according  ♦o  his  own  sense." 
"Prout  quisque  volucrit." — Lib.  de  unit  E^c.  c.  16. 


OF    PRIVATE    JUDUMENT. 


101 


I  King 
thing 

irning, 
"ore,  to 
t;  and 
)om  of 
f  infal- 
lade  to 

t  of  thy 

Pfl.  105. 
)od  gifta 
his  Holy 

lod,  who 
ven  unto 

kurch  of 
;ise  my 
kvhich  is 
fact  that 
karacter, 
mt  upon 
t  us  allf 
dgment. 
5  bar  of 
lose  who 
itten, 

itch." 

rather  to 
pon  your 

II  occupy 
|rs,  that 

d,  although 
lain  things 
■ned,  like  a 
to  this  doc- 
loathes  the 

babes  and 
and  came 

tlained  by 
LUgustin's 


i  f 
'  i 

^ 


St.  Chrysostom  says, 

"  All  necessary  things  are  manifest." — Horn,  in  2  Thts,  2. 

St.  Basil  says, 

"The  honrers  that  are  instructed  in  the  scriptures  must  examine  the  doc- 
trines of  their  teathrrs;  they  must  receive  those  things  which  are  agreeable 
to  scripture,  and  reject  what  are  contrary  to  it." — In  Moralium  Regula  72, 
in  initio, 

Mr.  Maguire — This,  perhaps,  is  the  most  important  half 
hour  of  the  discussion.  It  remains  for  this  assembly  to  say 
whether  Mr.  Pope  has  at  all  attempted  to  get  out  of  the  diffi- 
culty— to  wit,  how  a  Protestant  child  could  make  an  act  of  faith 
upon  the  inspiration  of  the  scriptures.  All  Mr.  Pope's  argu- 
ments went  to  show  that  the  scriptures  are  the  word  of  God.  Is 
there  an  individual  present  who  does  not  entertain  a  similar 
opinion  ?  That  belief  is  a  common  principle  between  us.  I 
only  want  to  show  that  the  Protestant  child  cannot  know  the 
scriptures  to  be  the  word  of  God,  by  the  rule  which  Mr.  Pope 
endeavotjrs  to  establish. — Mr.  Pope  places  the  child  under  cir- 
cumstances which  render  it  impossible  for  him  to  make  an  act 
of  faith.  Would  it  not  be  better  for  Mr.  Pope  to  show  how  the 
Protestant  child  could  make  an  act  of  faith,  than  to  treat  us  to  a 
sermon  on  the  Bible,  quoting  St.  Augustin  as  to  its  utility — a 
thing  which  I  surely  never  denied.  I  trust  in  heaven  I  shall 
never  forbid  the  reading  of  the  holy  Bible,  under  proper  circum- 
stances. St.  Augustin  speaks  of  the  perusal  of  the  sacred 
scriptures  being  useful  to  children  ;  does  he  thereby  constitute 
them  as  infallible  authorities  to  decide  upon  its  meaning?  The 
man  who  recognizes  an  infallible  authority,  believes  in  articles 
of  faith  which  he  could  otherwise  never  ascertain  of  himself 
whether  they  came  from  God,  or  were  committed  to  writing  by 
men  inspired  by  him.  I  have  shown  that  Christ  left  a  sure  and 
certain  guide  to  direct  mankind.  If  God  had  not  appointed  a 
guide  to  direct  man,  he  would  have  left  the  mass  of  mankind 
involved  in  ignorance  and  error.  If  the  Bible  contain  divine 
truths,  of  what  utility  would  it  be  to  the  ignorant,  if  they  pos- 
sessed not  the  means  of  ascertaining  whether  it  be  the  work  of 
God  1  Mr.  Pope  has  not  shown  how  the  ignorant  can  ascertain 
whether  the  Bible  be  the  wo*d  of  God.  If  the  Bible  exclusively 
contains  the  word  of  God,  will  Mr.  Pope  show  us  from  the 
Bible,  the  procession  of  the  Holy  Ghost — baptism  with  the  sign 
of  the  cross — consubstantiality — and  that  infants  may  be  bap- 
tized contrary  to  the  practice  of  Christ  and  his  Apostles?  I 
understand  that  Mr.  Pope  indeed  is  a  dissenter  from  the  church 
of  England  on  those  points.  But  that  fact  alone  proves  that 
there  is  no  unity  of  doctrines  amongst  Protestants,  and  that 

9* 


■ll 


.0:1 1 


102 


THE    DIVINE    RIGHT 


while  the  Bible  teaches  one  Protestant  to  believe  one  thing,  it 
teaches  a  second  Protestant  to  believe  another  thing.  There 
are  many  arlitlos  of  faith  admitted  by  Protestants,  not  to  be 
found  in  the  IJible.  Will  Mr.  Pope  show  me  from  the  Bible, 
an  authority  for  chanjjin^r  the  Sabbath?  Mr.  Pope  said  the 
Apostles  broke  bread  on  that  day  of  the  week.  Why,  the  Apos- 
tles broke  bread  upon  every  day  in  the  week.  That  was  an 
extretuely  weak  and  foolish  argument  to  introduce  to  justify 
such  a  change.  It  appears  that  Mr.  Pope  imagined  he  had 
caught  me  in  an  historical  error.  He  says  I  have  quoted  Beza 
as  one  of  those  who  translated  the  Bible  in  the  reign  of  James  I. 
I  deny  the  fact — I  accused  Luther,  Beza,  and  others,  of  wilfully 
corrupting  the  Bible  ;  but  not  the  Bible  as  translated  in  James 
I's  reign.  Would  Mr.  Pope  insinuate  that  there  were  no  other 
translations  prior  to  that  time  ?  Has  he  never  heard  of  one  by 
Luther — one  by  Zuinglius — one  by  (Ecolampadius,  &c,  &c? 

Latimer  corrupted  the  text,  and  bid  defiance  to  all  authority — 
so  did  Cranmer,  and  Henry  VIII, — he  who,  after  leading  a  bad 
life,  when  his  end  approached,  thought  only  of  saving  his  soul, 
and  accordingly  returned  to  that  church  where  certainty  and  truth 
were  alone  to  be  found.  But  Mr.  Pope  has  given  up  Henry 
VIII,  Luther,  and  Cranmer, — he  scarcely  defended  Beza;  and 
he  ventured  not  to  whisper  a  word  in  support  of  Zuinglius,  who 
received  his  doctrine  against  transubstantiation  from  a  spirit,  as 
he  says  himself,  nescio  an  albo,  vel  nigro. 

Mr.  Pope  talks  of  a  Catholic  clergyman  having  misquoted 
Luther,  in  asserting  that  Luther  called  Moses  a  hangman.  Mr. 
Pope  says  he  only  calls  him  an  executioner.  What  is  an  exe- 
cutioner but  a  hangman  ?  I  deny  that  Mr.  Pope  interprets  the 
German  text  correctly.  I  have  the  original  work  of  Luther,  in 
German,  here  on  the  table,  and  the  celebrated  Pichler  says  that 
the  word  employed  by  Luther  does  mean  hangman. 

As  to  Mr.  Pope's  arguments  respecting  the  deposing  power 
assumed  by  some  pontiffs — I  never  said  the  Popes  were  infalli- 
ble. Moreover,  Christ  did  not  combine  the  quality  of  in)pecca- 
bility  with  the  prerogative  of  infallibility.  Judas  did  not  lose  his 
faith  when  he  betrayed  his  master — and  Christ  says  to  Peter, — 

"  But  I  have  prayed  for  thee  that  thy  faith  fail  not ;  and  thou  being  once 
converted,  confirm  thy  brethren." — (Luke,  xxii,  32.) 

Infallibility  and  impeccability  are  not  then  inseparable,  as  Mr. 
Pope  would  maintain.  Out  of  nearly  three  hundred  Popes, 
there  are  only  eleven  whose  conduct  and  lives  can  he  arraigned* 
as  absolutely  criminal.  Who  is  there  here  that  has  not  com- 
mitted sin  ?  Let  him  who  is  spotless  throw  the  first  stone. 
We  hear  enough  of  "  saints"  in  these  days — but  we  know  that 
our  Saviour  compared  the  Pharisees  to  white-washed  sepulchres. 


OF    PRIVATi:    JUDGMENT. 


109 


It  is  easy  enoii<i;li  to  assume  th«  uppcnrancc  of  sanctity,  and  to 
put  on  a  puritanical  face.  1  again  asU  Mr.  Pope  how  the  Pro- 
testant  child  can  be  led  by  internal  evidence  to  make  an  act  of 
faith,  and  that  too  upon  the  Bible,  before  he  can  know  that  it  is 
the  word  of  (iod  ?  I  repeat  the  question  which  I  have  already 
urged  respecting  the  Socinian.  Does  not  Mr.  Pope  violate  the 
principle  of  private  judgment  when  ho  endeavours  to  force  his 
mterpretation  of  the  scriptures  upon  the  Socinian  ;  Has  not 
the  Socinian  as  good  a  right  to  attack  the  private  judgment  of 
Mr.  Pope  1  If  1  could  not  convince  the  Socinian  of  the  divinity 
of  Christ  by  the  authority  of  the  church,  I  would  not,  at  all 
events,  go  in  direct  opposition  to  my  avowed  and  well  known 
principles.  I  would  force  upon  him  the  general  agreement  of 
nations  which  ascribes  to  Christ  the  establishment  of  a  church, 
and  of  an  infallible  guide.  As  I  said  already,  I  would  shame 
him  into  conviction,  by  appealing  to  the  consent  of  nations,  all 
dirt'ering  from  each  other  on  other  subjects,  and  yet  agreeing  in 
this  point — I  would  prove  that  the  vox  Populi  was  here  truly  the 
vox  Dei.  I  would  show  him  the  voice  of  God  in  the  church, 
and  that  he  was,  therefore,  called  upon  to  obey.  If  I  left  him 
unconvinced  I  would  enjoy  this  advantage  over  Mr.  Pope,  that 
he  could  not  charge  me  with  self-contradiction.  But  the  diffi- 
culties which  Mr.  Pope  would  have  to  encounter  with  the  Soci- 
nian are  insuperable.  The  Socinian  would  say,  that  he  could 
not  conscientiously  believe  that  a  God  could  suffer  death — he 
would  not  allow  it,  because  he  would  say  it  was  against  reason. 
In  vain  would  Mr.  Pope  adduce  against  him  the  evidence  of  the 
Bible.  The  Socinian  would  appeal  to  the  grand  charter  of 
gospel  liberty,  the  right  of  private  judgment.  If  the  Bible  can 
be  interpreted  by  private  judgment,  I  should  like  to  know  from 
Mr.  Pope,  with  the  aid  of  his  internal  illumination,  what  is  the 
meaning  of  that  passage  in  Zacharias,  where  the  prophet  says, 
"  upon  one  stone  there  are  seven  eyes."  I  should  also  like  to 
know  from  him,  why  did  God  forbid  fish  to  be  offered  by  the 
Jews  in  sacrifice  ?  And  why  did  God  command  the  Jews  not 
to  wear  drugget  ?  Can  Mr.  Pope  interpret  these  difficult  pas- 
sages 1  Are  there  ten  Protestants  here  who  will  give  the  same 
interpretation  to  any  one  text  of  scripture  1  Will  it  be  said,  that 
the  Holy  Ghost  can  infuse  the  spirit  of  contradiction.  Every 
heretic  may  have  recourse  to  this  rule  of  private  judgment,  and 
by  it  justify  his  errors.  It  is  good  for  society  that  obedience  be 
rendered  to  human  power — why  not  also  to  spiritual  power  1 
If  a  fallible  authority  is  to  be  obeyed  by  man,  when  he  is  not 
able  to  live  by  himself,  a  fortiori^  he  should  yield  obedience  to 
an  infallible  authority  in  the  great  and  important  concern  of  his 
salvation.    If  temporal  power  be  not  established  in  society. 


\\ 


104 


THE    DIVINE    RIGHT 


ll' 


neither  order  nor  regularity  will  exist.  A  similar  authority 
should  exist  in  the  spiritual  society  instituted  by  Jhrist.  If  it 
be  a  fact,  that  the  church  of  Christ  could  teach  error,  (hen  the 
more  perfect  dispensation  of  the  Son  of  God,  did  not  leave  us 
any  thing  equal  to  the  Jewish  synagogue,  which,  until  his  com- 
ing, did  not  err  in  the  faith.  And  yet  Mr.  Pope  will  have  it, 
that  the  church  of  Christ  has  erred. 

Mr.  Pope  will  not  yield  his  assent  to  that  which  is  borne  out 
by  the  general  consent  of  many  and  diiTerent  nations  from  the  first 
era  of  Christianity.  The  principle  which  Mr.  Pope  advocates 
are  thos:d  upon  which  Arius  and  Eutyches,  Cerinthus,  and  all 
other  heretics,  ground  their  defence.  They  are  the  principles 
which  inspired  the  wild  men  and  women  in  Germany,  who 
danced  naked  through  the  streets,  shouting  aloud  that  the  king- 
doms of  the  earth  were  given  unto  them,  with  an  army  of  fifty 
thousand  to  make  good  their  claims.  These  are  instances,  I 
will  be  told,  of  the  abuse  of  private  judgment,  but  they  are  abuses 
necessarily  flowing  from  the  principle  itself.  I  would  ask,  when 
the  principle  is  once  granted,  where  is  the  guarantee  against  its 
abuse.  Is  it  to  be  unlimited  in  <ts  nature ;  or  will  Mr.  Pope 
venture  to  draw  out  the  line  of  demarcation  ?  Or  rather,  will  he 
not — must  he  not,  to  be  at  all  consistent,  allow  every  individual 
to  do  as  he  pleases  ? 

Jesus  Christ  is  the  real  high  priest — the  corner-stone  of  his 
church,  and  the  Apostles  and  their  successors  are  the  super- 
structure, teaching  and  preaching,  through  the  guidance  of  the 
Holy  Ghost, 

"  And  I  will  ask  the  Father  (says  our  Saviour  to  his  Apostles)  and  he 
shall  give  you  auother  Paraclete,  that  he  may  abide  with  you  for  ever." — 
John,  xiv,  16. 

I  shall  again  put  the  question  (which  I  have  so  oflen  repeated) 
in  due  form  to  Mr.  Pope,  and  if  be  be  a  sincere  lover  of  truth,  I 
expect  an  answer  from  him  in  plain  and  obvious  terms.  I  call 
upon  him  to  point  out  in  what  manner  a  Protestant  child,  before 
he  arrives  at  the  years  of  discretion,  can  make  an  act  of  faith, 
or  how  he  can  ascertain  the  authority  o(  the  scriptures  ?  He 
must  remain  a  doubter,  and  consequently  an  infidel.  But  the 
Catholic  has  but  one  single,  solitary  fact  to  establish,  namely, 
the  authority  of  the  church ;  in  arriving  at  that,  he  is  at  liberty 
to  exercise  his  judgment,  but  when  he  has  once  ascertained  the 
fact,  he  yields  to  the  church  unlimited  obedience  in  matters  of 
faith.  But  the  Protestant  possesses  no  such  means  to  enable 
him  to  make  an  act  of  faith.  All  great  writers  have  seen  this 
difficulty.  It  was  acknowledged  by  Claude  in  the  celebrated 
discussion  with  Bossuet,  and  ho  endeavoured  to  throw  it  back 
on  Bossuet,  as  Mr.  Pope  has  attenii>tcu  to  do  with  me. 


THE    DOCTRINE    OF    PURGATORY. 


105 


king- 


But  I  have  shown  that  the  Catholic  can  make  the  act  of  faith, 
after  he  has  ascertained  the  simple  fact  of  the  church's  authority. 
While  the  Protestant  must  ascertain  that  every  single  text  of 
scripture  is  inspired,  ami  that  all  are  preserved  pure  and  un- 
changed, as  they  were  originally  written  by  the  Apostles.  The 
Protestant  must  travel  through  this  impracticable  inquiry,  there- 
fore it  is  impossible  that  he  can  make  an  act  of  faith.  While, 
on  the  contrary,  the  Catholic  has  simply  to  ascertain  the  author- 
ity of  the  church,  and  then  to  yield  obedience  to  it.  It  was  for 
that  purpose  Christ  left  us  his  chui»:h  upon  earth  ;  and  St.  Peter 
says  of  the  scriptures — 

"  In  which  there  are  some  things  hard  to  be  understood,  which  the  un- 
learned and  unstable  \vr jt^t,  as  also  the  other  scriptures,  to  their  own  perdi- 
tion."—(2  Peter,  iii,  16.) 

It  is  manifest,  then,  that  there  must  exist  an  authority  to  direct 
us  in  the  interpretation  of  the  sacred  volume. 

I  beg  to  conclude  this  day's  discussion,  by  apologizing  for 
the  many  disadvantages  under  which  I  labor.  I  am  not  able  to 
engage  your  fancy  by  language  shining  and  sparkling  as  a  bottle 
of  champaign.  I  possess  not  the  powers  of  oratory  to  catch  the 
feelings,  and  to  lead  captive  the  understandings  of  my  auditory. 
If  truth  did  not  combat  on  my  side,  how  is  it  possible  that  a  man 
like  me,  who  cannot  boast  of  much  learning — who  has  been  for 
years  engaged  in  the  laboriou.s  duties  of  the  mission,  and  totally 
estranged  from  the  pursuits  of  literature,  could  meet  and  oppose, 
by  sound  arguments,  the  reasonings  of  a  man  like  Mr.  Pope, 
who  has  devoted  his  life  to  the  study  of  this  subject,  and  who 
has  nothing  else  to  occupy  his  attention. 


si4 


i\ 


Third  Dav. — Saturday,  April  21. 


SUBJECT.—"  The  Doctrine  of  Pnrgatoryr 

At  eleven  o'clock  the  chair  was  taken  by  Admiral  Oliver, 
and  John  O'Brien,  Esq.,  of  Elmvale. 

Mr.  Pope  rose,  and  called  on  Mr.  Maguire  for  his  proofs  of 
the  doctrine  of  Purgatory. 

Mr.  Maguire. — Gentlemen,  I  appear  this  day  at  the  bar  of 
public  opinion,  to  defend  a  doctrine  in  which  we  are  all  equally 
concerned — that  there  do  exist  prejudices  against  that  doctrine 
amongst  many  of  my  Protestant  countrymen,  is  too  notorious 


106 


THE  DOCTRINE  OP  PURGATORT. 


i' 


to  be  questioned.  If  I  should  be  happy  enough  to  remove  any 
of  them,  it  will  be  doing  much  for  your  salvation,  and  will  afford 
me  sincere  pleasure.  If  this  doctrine  of  purgatory  be  once 
removed, — if  this  most  consolatory  dogma  be  discarded, — ^you 
must  then  resort  to  the  dreadful  alternative  of  believing  that  the 
moment  the  soul  is  departed  from  the  body,  it  is  either  plunged 
for  eternity  into  the  depths  of  hell,  or  borne  triumphantly  by  the 
angels  of  God  into  the  realms  of  endless  bliss.  Is  there  any 
person  here  so  presumptuous  as  to  say,  that  he  expects  with 
confidence,  the  moment  of  his  dissolution  to  appear  before  a 
merciful  but  essentially  just  Judge,  white  as  the  snows  of  hea- 
ven, and  pure  as  the  angels  of  God  1  I  wish  any  man  who  may 
possess  it  joy  of  such  confidence — most  assuredly  it  is  not  mine. 

Before  I  proceed  to  my  direct  proofs  of  purgatory,  (for  I  only 
deal  in  direct  arguments)  I  may  here  remind  you,  though  per- 
haps I  am  not  strictly  in  order  in  so  doit)g,  that  I  proposed 
yesterday  three  arguments  to  my  learned  friend,  at  which,  as 
appears  to  me,  he  has  scarcely  condescended  to  glance.  I 
asked  him  what  was  the  last  resolution  of  an  act  of  faith  in  the 
mind  of  a  Protestant.  I  called  upon  him  to  explain  to  the 
satisfaction  of  the  meeting,  how  a  Protestant  on  taking  the  Bible 
into  his  hands,  could  make  an  act  of  divine  faith  upon  the  abso- 
lute inspiration  of  the  sacred  scriptures.  I  called  upon  him  to 
show,  by  what  means  he  could  make  any  rational  impression 
upon  the  mind  of  the  Socinian,  who  admits  the  scriptures,  and 
who  also  admits  the  right  of  private  judgment  in  common  with 
Mr.  Pope.  I  wanted  him  to  show  how  he  would  impress  upon 
the  mind  of  the  Socinian,  that  fundamental  doctrine  of  Chris- 
tianity— the  divinity  of  Jesus  Christ.  The  nu  .nent  Mr.  Pope 
attempts  to  press  Ijis  particular  interpretation  on  the  Socinian, 
the  latter  claims  an  equal  right  to  choose  his  own  interpretation 
of  the  text — he  tells  Mr.  Pope,  that  he  is  violating  the  principle 
of  private  judgment,  and  that  he  should  not  monopolize  and 
appropriate  to  himself,  that  which  was  every  man's  birth-right. 
He  as>3erts,  moreover,  that  his  interpretation  is  more  rational 
than  that  of  Mr.  Pope,  who  proposes  a  doctrine  (he  will  say) 
opposed  to  human  reason,  and  to  common  sense.  When,  there- 
fore, Mr.  Pope  should  propose  to  the  Socinian,  doctrines  above 
human  comprehension,  he  justly  claims  his  own  right  of  private 
judgment,  he  weighs  all  mysteries  in  the  scale  of  human  reason, 
and  taxes  Mr.  Pope  with  a  violation  of  his  hereditary  right. 

I  asked  Mr.  Pope,  how  he  could,  with  the  Bible  in  his  hand, 
convert  the  benighted  pagan  1  The  latter  in  search  of  truth, 
takes  up  the  scriptures,  reads  therein  several  passages,  which, 
to  a  mind  not  endowed  with  spiritual  light,  may  appear  to  sanc- 
tion the  most  desperate  crimes  :  he  is  besot  on  all  sides  by  tho 


THE    DOCTRINE    OF    PURGATORY. 


107 


objections  of  deists  and  atheists — of  Voltaire,  Diderot,  Rous- 
seau, Julian  the  apostate,  Celsus,  Porphyry,  &c.  And  if  St. 
Augustin  had  to  write  four  large  volumes  to  reconcile  the  four 
evangelists,  is  it  not  plain  that  the  half-converted  infidel  must 
have  recourse  to  the  authority  of  the  church,  to  solve  all  his 
difficulties,  and  remove  his  doubts  ?  or,  if  he  would  not  trust  to 
that  authority,  he  must  be  able  to  explain  away  all  the  objections 
of  the  deists — to  compare  and  examine  every  passage  in  the 
Bible ;  he  must  prove  the  authenticity,  the  integrity  and  the 
inspiration  of  the  scriptures, — and  here  is  a  task,  which  I  hum- 
bly conceive  Mr.  Pope  himself  is  not  adequate  to  perform. 
These  are  the  three  points  which  I  have  repeatedly  urged  upon 
the  attention  of  Mr.  Pope,  and  which  he  has  not  met  to  the 
satisfaction  of  this  meeting. 

I  now  come  to  my  direct  proofs  of  Purgatory.  I  shall  first 
state  what  is  the  doctrine  of  the  Catholic  church  on  the  subject. 
According  to  the  Roman  Catholic  faith,  we  believe  that  after 
the  Almighty  God  has  forgiven  the  sins  actually  committed  by 
man,  as  to  the  eternal  punishment  a  temporal  punishment  may  be 
annexed  by  God  as  the  effect  of  sin,  and  may  remain  after  the 
eternal  punishment  has  been  remitted.  This  temporal  penalty 
may  be  inflicted  in  this  life,  or  may  be  inflicted  in  the  next. 
Thus,  after  the  fall  of  Adam,  though  his  sin  was  washed  out  by 
faith  in  a  future  Saviour's  blood,  still  death  remained  as  the  tem- 
poral punishment  and  conseqsence  of  the  original  sin  of  Adam. 

When  David  was  guilty  of  the  double  crime  of  adultery  and 
murder,  and  when  the  prophet  Nathan  announced  to  him,  upon 
the  authority  of  God  himself,  that  his  crimes  were  forgiven  by 
the  Lord  of  Hosts,  he  at  the  same  time  annexed  to  the  forgive- 
ness of  the  eternal  penalty  a  temporal  punishment,  for  he  declared 
to  David  that  his  adulterous  offspring  should  not  live.  David 
wept  bitterly — he  bedewed  the  sheets  of  his  bed  with  tears,  and 
he  besought  the  Lord  that  his  child  might  live ;  but  the  child 
died,  and  this  was  a  temporal  punishment  annexed  to  the  sin, 
afler  the  eternal  had  been  forgiven.  Catholics  do  not  hold  that 
there  is  any  particular  fire  in  purgatory.  The  church  has  not 
taken  upon  herself  to  determine  where  purgatory  exists ; — all 
she  has  defined  in  the  council  of  Trent,  which  is  very  explicit  on 
the  subject,  is,  to  pronounce  it  an  article  of  faith,  that  there 
exists  a  third  place,  where  the  soul  of  some  go  after  death,  and 
where  they  are  detained  by  Almighty  God,  till  they  are  purified 
and  prepared  for  heaven.  That,  af\er  a  certain  detention  there, 
through  the  mercy  of  God,  and  the  prayers  and  suffrages  of  the 
faithful  on  earth,  they  are  received  into  heaven.  This  is  a  plain 
dogma.  It  has  nothing  to  do  with  racks,  tortures,  or  fires,  or 
many  other  things  with  which,  no  doubt,  in  the  minds  of  some 


108 


THE    DOCTRINE    OF  PURGATORY. 


present,  the  doctrine  of  purgatory  has  been  heretofore  associated. 
It  now  remains  with  you  to  see  what  are  the  proofs  of  purgatory, 
and  what  the  motives  of  credibility  which  induce  CathoHcs  to 
believe  in  that  doctrine.  The  first  text  I  shall  quote  to  you  is 
from  St.  Matthew,  ch.  v,  ver.  25,  26. 

"  Make  an  agreement  with  thy  adversary  quickly,  whilst  thou  art  in  the 
way  with  him ;  lest  perhaps  ihe  adversary  deliver  thee  to  the  judge,  and  the 
judge  deliver  thee  to  the  officer,  and  thou  be  <  ast  into  prison.  A'men,  I  say 
to  thee,  thou  shalt  not  go  out  from  thence,  tii     .lou  pay  the  last  farthing." 

It  is  very  clear  that  the  woj-ds  here  "  whilst  thou  art  in  the 

way,"  mean  whilst  in  this  life ;  and  that  the  expression  which 

follows,  "  lest  thy  adversary  deliver  thee  to  the  judge,  and  the 

judge  to  the  officer,  and  thou  be  cast  into  prison,"  from  whence 

there  is  no  release  till  the  last  farthing  shall  be  paid,  means,  lest 

thou  shalt  be  overtaken  by  death,  who  comes  like  a  thief  in  the 

night,  and  be  cast  into  purgatory,  where  the  last  farthing  shall 

be  paid — that  is,  all  your  sins  must  be  expiated  by  suffering, 

before  you  shall  be  released,  and  admitted  into  the  regions  of 

bliss.     I  pretend  not  to  give  a  particular  description  of  the  place 

to  which  the  sacred  text  alludes,  but  I  leave  the  passage  to  make 

its  due  impression  upon  the  mind  of  every  honorable  Protestant. 

The  next  passage  I  shall  cite  is  from  St.  Matthew,  ch.  xii,  ver. 

32,  36. 

"  And  whosoever  shall  speak  a  word  against  the  Son  of  man,  it  shall  be 
forgiven  him ;  but  he  that  shall  speak  against  the  Holy  Ghost,  it  shall  not 
be  forgiven  hitn,  either  in  this  world,  or  in  the  world  to  come.  But  I  say 
unto  you,  that  every  idle  word  that  men  shall  speak,  they  shall  render  an 
account  for  it  in  the  day  of  judgment" 

Here  our  Saviour  makes  the  utterance  of  a  single  idle  word  a 
sin  to  be  accounted  for  at  the  day  of  judgment.  Is  the  suppo- 
sition violent  that  a  man  may  suddenly  expire  after  the  expression 
of  an  idle  word.  That  idle  word  does  not  constitute  a  mortal 
sin  sufficient  to  damn  him  for  ever ;  it  is  that  species  of  sin  to 
which  the  prophet  alludes  when  he  says,  that  the  just  man  fulls 
seven  times  a-day.  He  could  not  be  a  just  man  if  these  were 
mortal  sins.  If  then  a  man  be  suddenly  carried  off  in  an  apo- 
plectic fit,  and  cannot  enter  heaven  on  account  of  the  utterance 
of  a  single  word,  where  does  he  go  ?  I  beg  leave  to  refer  you  to 
the  1st  Epistle  of  St.  Paul  to  the  Corinthians,  iii,  8, 12, 13, 14, 16. 

"  Now  he  who  planteth,  and  he  who  watereth  are  one.  And  every  one 
shall  receive  reward  according  to  his  own  labour.  Now  if  any  man  build 
upon  this  foundation,  gold,  silver,  precious  stones,  wood,  hay,  stubble ;  every 
man's  work  shall  be  made  manifest ;  for  the  day  of  the  Lord  shall  declare  it, 
because  it  shall  be  revealed  by  fire ;  and  the  fire  shall  try  every  man's  work 
of  what  sort  it  is.  If  any  man's  work  abide  which  he  hath  built  thereupon ; 
he  shall  receive  a  reward.  If  any  man's  work  burn  he  shall  suffer  loss ;  biit 
he  himself  shall  be  saved,  yet  so  as  by  fire." 

I  may  here  remark)  what  I  shall  prove — that  of  seventeen 


i] 


THE  DOCTRINE  OP  PURGATORY. 


109 


holy  fathers  of  the  2d,  3d,  4th,  and  6th  centuries,  from  whose 
works  I  shall  hereafter  give  you  ample  quotations,  there  is  not 
one,  with  the  exception  of  two,  that  does  not  refer  to  the  foregoing 
text  in  proof  of  the  existence  of  purgatory.  I  shall  only  say 
that  if  any  passages  shall  be  adduced  from  scripture,  against 
purgatory  clearer  than  this  text,  which  is  manifestly  in  support 
of  that  doctrine,  I  will  then  acknowledge  that  I  am  wrong.  I 
shall  next  refer  you  to  2d  Corinthians,  i,  11. 

"  You,"  St.  Paul  says,  "  helping  withal  in  prayer  for  us ;  that  for  this  gift 
obtained  for  us  by  many  persons  thanks  may  be  given  by  many  in  our  behalf." 

St.  Paul  here  begs  the  prayers  of  the  Corinthians — these 
prayers,  it  is  true,  were  for  the  living — and  I  therefore  am  not  for 
contending  that  this  text  is  a  clear  one  in  favor  of  purgatory. 
But  if  prayers  for  the  living  be  justifiable  and  proper,  I  cannot 
undersand  why  prayers  for  the  dead  should  be  condemned. 
Again,  1st  Peter,  iii,  18,  19,  20. 

"Because  Christ  also  died  once  for  our  sins,  the  just  for  the  unjust,  that  he 
might  offer  us  to  God,  being  put  to  death  indeed  in  the  flesh,  but  brought  to 
life  by  the  spirit.  In  which  also  he  came  and  preached  to  those  spirits  who 
were  in  prison ;  who  in  time  past  had  been  incredulous  when  they  waited  for 
the  patience  of  God  in  the  Jays  of  Noe,  when  the  ark  was  a  building ;  in 
which  few,  that  is  eight  souls,  were  saved  by  water. 

Here  we  find  a  prison  spoken  of,  into  which  Christ  entered 
and  preached  to  the  dead.  Here  is  a  manifest  acknowlefI;;ment 
of  a  third  place.  The  creed  says,  that  Christ  descended  into 
hell — surely  not  into  the  hell  of  the  damned — for  it  is  recorded, 
that  Christ  released  those  who  were  detained  therein.  Will  it 
be  shown  that  the  place  referred  to  in  this  text,  and  into  which 
Christ  entered  has  ceased  to  exist  ?  , 

Our  Saviour  says,  Matt,  xii,  32, 

"And  whosoever  shall  speak  a  word  against  the  Son  of  man,  it  shall  be 
forgiven  him ;  but  he  that  shall  speak  against  the  Holy  Ghost,  it  shall  not 
be  forgiven  him,  neither  in  this  world  nor  in  the  world  to  come." 

Now  as  St.  Augustin  justly  remarks,  in  commenting  on  this 
passage,  if  no  sin.  can  be  forgiven  in  the  world  to  come,  the 
argument  of  Christ  has  lost  its  force ;  and  as  in  that  case  it 
would  be  equally  impossible  to  obtain  forgiveness  in  the  world  to 
come  for  sins  against  the  Father  and  the  Son,  as  for  those  against 
the  Holy  Ghost,  the  passage  would  mean  nothing.  I  shall  add 
to  the  quotations  which  I  have  already  given,  the  following  from 
the  2d  book  of  Maccabees,  xii,  43.  We  find  it  there  recorded, 
that  Judas  Maccabeus 

"Making  a  gathering,  he  sent  twelve  thousand  drachms  of  silver  to  Jeru- 
salem for  sacrifice,  to  be  offered  for  the  sins  of  the  dead,  thinking  well  and 
religiously  concerning  the  resurrection." 

And  it  is  added,  "It  is  therefore  a  holy  and  wholesome  thought  to  pray  for 
the  dead,  tliat  they  raay  be  loosed  from  thoir  sins." 

10 


41 


no 


THE    DOCTRINE    OF    PURGATORY. 


'I 


if  i 


Ri  .; 


I'^i 


I  am  well  aware  that  we  shall  hear  arguments  urged  against 
the  canonicity  of  this  book.  But  I  shall  only  use  it  as  an 
historical  testimony  for  the  present ;  and  as  such  it  proves,  that 
Judas  Maccabeus  offered  up  prayers  for  the  dead,  •'  deeming  it 
a  holy  and  wholesome  thought  to  pray  for  the  dead,  that  they 
may  be  loosed  from  their  sins." 

As  an  historical  record,  it  testifies  that  the  practice  of  praying 
for  the  dead  existed  among  the  Jews.  When  Christ  condemned 
the  fables  and  inventions  of  the  Pharisees,  why  did  he  not  point 
his  indignant  censure  against  this  practice,  and  condemn  this 
portion  of  the  public  worship  of  the  Jews  as  superstitious,  or 
unjustifiable?  I  would  wish  much  that  Mr.  Pope  would  adhere 
to  strict  argument  and  logical  deduction.  It  will  be  in  vain  for 
him  to  meet  direct  arguments,  drawn  from  Scripture,  and  from 
the  practice  of  the  church  during  the  first  five  hundred  years  of 
the  Christian  sera,  by  an  historical  quibble.  Such  a  subterfuge 
exposes  the  weakness  of  his  arguments.  • 

I  shall  now  proceed  to  lay  before  you  various  quotations  from 
the  fathers  on  the  present  subject,  and  I  pledge  myself  to  their 
accuracy  and  authenticity.  TertulHan  says,  De  Corona  Militum, 
p.  209, 

"Amons  the  Apostolical  traditions  received  from  our  fathers,  we  have 
oblations  for  the  dead  on  the  anniversary  day — oblationes  pro  defunctis  annua 
die  facimus." 

In  his  treaties  on  Monogamy,  cap.  x,  p.  555,  he  thus  advises 

a  widow — 

"Pray  for  the  soul  of  your  departed  husband,  entreating  repose  to  him  and 
participation  in  the  first  resurrection — making  oblations  for  him  on  the  anni- 
versaries of  his  death,  which,  if  you  neglect,  it  may  be  truly  said  of  you,  that, 
as  far  as  in  you  lies,  you  have  repudiated  your  husband." 

And  addressing  widowers,  he  says,  exhortatio  ad  castitatem, 
cap.  ix, 

"  Reflect  for  whose  soul  you  pray — for  whom  you  make  annual  oblations. 
Pro  cujus  spiritu  postules — pro  qua  oblationes  annuas  rcddas." 

The  holy  Father  and  Martyr,  Cyprian,  who  lived  in  the  2d 
century,  says, 

"  Our  predecessors  prudently  advised,  that  no  brother  departing  this  life 
should  nominate  any  churchman  his  executor ;  and  should  he  do  it,  that  no 
oblation  should  be  made  for  him,  nor  sacrifice  otTered  for  his  repose — of  which 
we  have  had  a  late  example,  when  no  oblation  was  made,  nor  prayer  in  hia 
name  oflTered  in  the  church." — Epist.  i,  p.  2. 

And  again — "It  is  one  thing  to  be  a  petitioner  for  pardon,  and  another  to 
arrive  at  glory ;  one  to  be  cast  into  prison  and  not  to  go  out  from  thence  till 
the  last  farthmg  be  paid,  and  another  to  receive  at  once  the  reward  of  faith 
and  virtue ;  one,  in  punishment  of  sin,  to  be  purified  by  long  suflfering,  and 
purged  long  by  fire — and  another  to  have  expiated  all  sins  by  (previous) 
Buffering ;  one,  in  fine,  at  the  day  of  judgment,  to  wait  the  sentence  of  the 
Lord ;  aftother  to  receive  an  immediate  crown  from  him." — Enist.  pv  ^  <"" 


Ih!' 


we  have 


THE    DOCTRINE    OF    PURGATORY. 

Origen  (Homily  6.  in  Exod.  tome  ii,  p.  148),  says, 


111 


"  He  that  is  saved  is  saved  by  fire ;  so  that  if  he  has  in  him  any  thing  of 
the  nature  of  lead  that  the  fire  may  purge,  and  reduce  it  till  the  mass  become 
pure  sold,  dui  salvus  fit  per  i^nem  salvus  fit  ut  id  ignis  dccoquat,  et  resolvat. 
For  tne  gold  of  that  land  which  the  saints  are  to  iniiabit  is  said  to  be  pure, 
and  as  •  the  furnace  trieth  gold,  so  dotli  temptatation  try  the  just.' — Eccles. 
27.  We  must  then  all  come  to  tliis  proof,  '  for  the  Lord  sits  as  a  refiner, 
(Mai.  iii,  3,)  and  he  shall  purify  the  sons  of  Levi.'  But  when  we  shall  arrive 
at  that  place,  who  shall  bring  many  good  works,  and  little  that  is  evil ;  this 
evil  the  Are  shall  purify  as  it  does  lead,.and  the  whole  shall  become  pure  gold. 
He  that  takes  with  him  more  of  lead,  suffers  the  fire  more,  that  he  may  be 
refined,  and  what  little  there  is  of  gold,  afler  the  purification,  remains.  But 
should  the  whole  mass  be  lead,  that  man  must  experience  what  is  written  : 
'the  sea  covered  them;  they  sank  as  lead  in  the  inighty  waters.' — Exod.  xv, 
10.  Sin  in  its  nature  is  like  to  that  matter  which  nre  consumes,  and  which 
the  Apostle  says  is  built  up  by  sinners,  who  upon  the  foundation  of  Christ 
build  wood,  hay,  and  stubble.' — 1  Cor.  iii,  12.  Which  words  manifestly  show, 
that  there  are  some  sins  so  li^ht  as  to  be  compared  to  stubble ;  to  which, 
when  fire  is  set  it  cannot  dwell  lung — cui  utique  ignis  illatus  diu  non  potest 
immorari ;  that  there  are  others  like  to  hay,  which  the  fire  easily  consumes, 
but  a  little  more  slowly  than  it  does  stubble ;  and  others  resemble  wood,  in 
which,  according  to  the  degree  of  criminality,  the  fire  finds  an  abundant 
substance  on  which  to  feed.  Thus  each  crime,  in  proportion  to  its  character, 
experiences  a  just  degree  of  punishment. 

"  When  we  depart  this  life,  if  we  take  with  us  virtues  or  vices,  shall  we 
receive  rewards  for  our  virtues,  and  those  trespasses  be  forgiven  to  us  which 
we  knowingly  committed ;  or  shall  we  be  punished  for  our  faults  and  not 
receive  the  rewards  of  our  virtues  ?  Neither  is  true :  because  we  shall  suffer 
for  our  sins,  and  receive  the  rewards  of  our  good  actions.  For  if  on  the 
foundation  of  Christ  you  shall  have  built  not  only  gold  and  silver,  and  precious 
stones,  but  also  wood,  and  hay,  and  stubble,  what  do  you  expect,  wnen  the 
same  shall  be  separated  from  the  body  7  Would  you  enter  into  heaven  with 
your  wood,  and  hay,  and  stubble,  to  defile  the  kingdom  of  God ;  or,  on 
account  of  those  incumbrances,  receive  no  reward  for  your  gold  and  silver, 
and  precious  stones?  Neither  is  this  just.  It  remains,  then,  that  you  be 
committed  to  the  fire,  which  shall  consume  the  light  materials ;  for  our  God, 
to  tliose  who  can  comprehend  heavenly  things,  is  called  a  consuming  fire. 
But  this  fire  consumes  not  the  creature,  but  what  the  creature  has  himself 
built — wood,  and  hay,  and  stubble.  Frst,  therefore,  we  suffer  on  account  of 
our  transgressions,  and  then  we  receive  our  reward." — Homily,  xvi,  in 
Jerome,  torn.  iii. 

I  have  here  thirty-five  quotations  from  Origen,  all  to  the  same 
effect,  and  in  every  one  of  which  he  alludes  to  the  text  of  St. 
Paul  relative  to  the  hay,  wood,  and  stubble,  and  the  consequent 
purgation  by  fire. 

Eusebius  of  Caesarea,  who  belonged  to  the  Greek  church, 
describing  the  funeral  of  the  emperor  Constantino  the  Great, 
thus  writes — 

"  In  this  manner  did  Constantius  perform  the  last  duties  in  honour  of  his 
father.  But  when  he  had  departea  with  his  guards,  the  ministers  of  God, 
surrounded  by  the  multitude  of  the  faithful,  advanced  into  the  middle  spac& 
and  with  prayers  performed  the  ceremonies  of  divine  worship :  the  blessed 
prince,  reposing  in  his  coffin,  was  extolled  with  many  praises ;  when  the 
people  in  concert  with  the  priests,  not  without  sighs  and  tears,  offered  prayers 
to  heaven  for  his  soul ;  in  this  manifesting  the  most  acceptable  service  to  a 


iii 


'M 


ill 


I 

I 


;i  I 


lis 


THE  DOCTRINE  OF  PURGATORT. 


religious  prince.  God  thus  gave  him  a  place  near  the  bodies  of  the  hol^ 
Apostles,  in  order  that  he  may  enjoy  their  blessed  fellowship,  and  in  their 
temple  be  associated  with  the  people  of  God.  He  would  thus  also  be  admitted 
to  a  participation  in  the  religious  rites,  the  mystic  sacrifice,  and  holy  suffrages 
of  the  faithful." — Do  Vita  Constant.  Lib.  xi. 

Arnobius,  the  master  of  Lactantius,  and  rhetorician  at  Sicca,  in 

Nutnidia,  who  lived  about  the  end  of  the  3rd  century,  thus  writes  : 

"  Why  were  the  oratories  (of  the  Christians)  destined  to  savage  destruction, 
wherein  prayers  are  offered  up  to  the  sovereign  God ;  peace  and  pardon  are 
implored  for  all  men,  magistrates,  soldiers,  kings,  friends,  and  enemies,  for 

THOSE  WHO  ARE  ALIVE,  AND  FOR  THOSE  WHO  HAVE  QUITTED  THEIR  BODIES?" 

St.  Basil, 

"  The  words  of  Isaiah,  *  Through  the  wrath  of  the  Lord  is  the  land  burned,' 
(ix,  19,)  declare,  that  things  which  are  earthly  shall  be  made  the  food  of  a 
punishing  fire  to  the  end,  that  the  same  may  receive  favour  and  be  benefitted.' 
'  And  the  people  shall  be  as  fuel  of  the  fire.' — (Ibid.)  This  is  not  a  threat  of 
extermination,  but  it  denotes  exptirgation,  according  to  the  expression  of  the 
Apostle ;  '  If  any  man's  works  burn,  he  shall  sufier  loss ;  but  he  himself 
shall  be  saved,  yet  so  as  by  fire.' — (1  Cor.  iii,  15.) — Com.  cap.  ix,  Isaiah, 
Tome  i,  p.  554. 

"'Ana  the  light  of  Israel  shall  be  for  a  fire.' — (Isaiah  x,  17.)  The  operative 
powers  of  fire  are  chiefly  two — it  enlightens  and  it  burns.  The  first  is  cheerful 
and  pleasant — the  second  bitter  and  afflicting.  The  prophet  adds, 'and  he 
shall  sanctify  him  in  a  holy  fire,  and  consume  the  glory  of  his  forest  as  grass.' 
He  here  shows  the  nature  of  the  fire — it  enlightens  and  purifies.  But  how 
does  this  fire  purify,  if  it  consumes  ?  Truly,  since  our  God  is  called  '  a  con- 
suming fire,'  he  will  consume  the  wood,  and  what  vices  arise  from  matter 
which  adheres  to  the  soul  in  the  flesh,  not  in  the  spirit.  And  when  the  fire 
shall  have  consumed  all  the  wood  of  sin,  as  it  does  grass,  then  that  matter 
being  destroyed,  which  was  fuel  to  the  chastising  fire,  the  prophet  says, 
'The  burnt  mountains  shall  repose,  and  the  hills,  and  the  thick  Ibrests,  ana 
the  consuming  fire  shall  cease  that  fed  upon  them.' " — Ibid.  p.  563. 

I  do  not  envy  Mr.  Pope,  if  he  deem  his  private  judgment 
superior  to  the  texts  which  I  have  quoted,  and  to  the  judgnient 
of  the  holy  Fathers  for  five  hundred  years.  I  defy  him  to  answer 
the  following  syllogistic  argument : — Either  the  Fathers,  at  the 
period  when  they  wrote,  published  that  which  was  the  established 
belief  of  the  Catholic  church,  or  they  did  not?  If  they  did 
publish  what  was  the  doctrine  in  their  tiirie,  then  such  doctrine 
must  have  been  true,  since  the  church  is  acknowledged  on  all 
hands  to  have  been  pure  in  the  primitive  ages  of  Christianity  1 
If  the  Fathers  published  that  which  was  not  the  established 
doctrine  of  the  church,  why  did  not  the  pure  church  protest,  and 
not  sanction  error  by  her  silence  ;  and  why  did  not  the  heretics 
protest,  against  whom  those  doctrines  were  advanced  t 

Mr.  Pope  rose  and  said, — My  learned  adversary  commenced 
his  observations  by  addressing  himself  to  our  fears.  He  spoke 
of  the  dreadful  idea  of  being  hurried  instantaneously,  either  into 
the  presence  of  Infinite  Holiness,  or  into  the  regions  of  eternal 
wo.  In  order  to  alleviate  those  fears,  he  proposes  to  us  the  fire  ol 


hei 


THE    DOCTKINE    OP    PURGATORy. 


113 


•f  the  holy 
id  in  their 
le  admitted 
y  suffrages 

Sicca,  in 

IS  writes : 

lestruction, 
pardon  are 
cmies,  for 

i  BODIES?" 

nd  burned,' 
e  food  of  a 
benefitted.' 

a  threat  of 
ssion  of  the 

he  himself 
.  ix,  Isaiah, 

he  operative 
it  is  cheerful 
ds,  •  and  he 
St  as  grass.' 
,  But  how 
lied  '  a  con- 
Voni  matter 
hen  the  fire 
that  matter 
ophet  says, 
forests,  and 
3. 

judgment 
judgnient 
to  answer 
ers,  at  the 
istablished 
('  they  did 
h  doctrine 
jed  on  all 
iristianity  1 
established 
lotest,  and 
he  heretics 

ommenced 

He  spoke 

either  into 

i  of  eternal 

s  the  fire  ol 


purgatory ;  of  that  purgatory,  in  which  the  church  of  Rome  tells 
us,  that  some  souls  have  been  confined  for  more  than  a  thousand 
years.  My  friend  has  adverted  to  the  questions  which  he  pro- 
posed yesterday.  As  my  answers  are  already  before  the  public, 
who  can  decide  whether  they  are  satisfactory,  I  shall  not  follow 
Mr.  Maguire  through  his  devious  ramblings.  I  shall  merely 
observe,  that  he  has  this  morning  brought  forward  several  argu- 
ments, in  addition  to  those  which  he  advanced  yesterday,  employed 
by  infidels  in  their  denial  of  the  inspiration  of  the  sacred  scrip- 
tures. How  did  Mr.  Maguire  act  yesterday]  Instead  of 
coming  in  a  manly  manner  to  the  real  question,  he  confined  me 
to  an  extreme  case.  He  asked  me,  by  what  mode  I  could 
convince  an  ignorant  man  that  the  Bible  is  the  word  of  God  1 
In  reply,  I  enquired  by  what  arguments  he  could  convince  him. 
You  have  heard  the  answers  of  both.  I  remarked,  that  in  de- 
monstrating to  the  illiterate  man,  that  the  scriptures  were  divine, 
I  would  appeal  only  to  the  internal  evidencct  which  commends 
itself  to  the  conscience,  as  having  the  impress  of  divine  truth 
engraven  upon  it.  I  again  ask,  did  not  Mr.  Maguire  as  well  as 
myself  appeal  to  the  private  judgment  of  the  individual  1  Mr. 
Maguire  would  refer  to  the  universal  consent  of  mankind !  I 
would  ask,  must  not  the  ignorant  man,  in  order  to  decide  whether 
this  universal  consent  exists  in  support  of  the  sacred  volume, 
must  he  not  wade  through  the  many  tomes  of  the  Fathers  t  I, 
therefore,  again  submit,  upon  whose  part  the  greater  difficulty 
exists,  in  convincing  the  illiterate  person  that  the  Bible  is  divine  1 
In  order  to  show,  that,  while  the  eternal  punishment  of  sin  is  for- 
given, its  temporal  punishment  may  remain,  my  friend  has  referred 
us  to  the  cases  of  Adam  and  David.  I  readily  admit,  that  while 
the  Lord  forgives  the  sins  of  his  people,  he  frequently  chastens 
them  in  this  life,  when  they  act  inconsistently  with  their  profes- 
sion, and  cause  the  adversary  to  blaspheme.     The  Lord  says, 

"When  my  people  forsake  my  law,  I  will  visit  their  transgressions  with  a 
rod ;  nevertheless  my  loving-kindness  will  I  not  utterly  take  from  him,  nor 
suffer  my  faithfulness  to  fall. — Psalm  Ixxxix,  30,  33. 

"  The  lord  chastens  those  whom  he  loves,  and  scourges  every  son  whom 
he  receives." — Heb.  xii,  6. 

But  I  would  ask,  because  God,  in  his  infinite  wisdom  sees  fit, 
when  his  people  depart  from  him,  to  visit  them  with  trials  in  this 
life,  does  this  fact  furnish  any  reason  for  supposing,  that  the 
Deity  will  extend  that  punishment  into  another  world  ?  By  no 
means;  there  is  not  the  slightest  ground  in  scripture  for  an 
opinion,  altogether  so  unworthy  of  the  character  of  God.  My 
friend  observes,  that  the  church  of  Rome  has  not  defined  the 
nature  of  the  fire  of  purgatory.  Cardinal  Bellarmine,  however, 
states,  that  the  damned,  and  tiie  souls  in  purgatory  are  tormented 

10* 


li 


114 


THE    DOCTRINE    OF    PURGATORY. 


in  the  same  fire,  and  yet  Mr.  Maguire  haa  informed  us,  that  the 
doctrine  of  purgatory  is  a  most  comfortable  doctrine ! !  The 
Reverend  Gentleman  has  quoted  tho  fifth  of  Matthew  and  26th 
verse.  It  certainly  appears  to  me  strange,  that  a  doctrine  of 
such  importance  should,  in  the  very  first  instance  be  made  to  rest 
upon  a  parable,  the  very  explanation  of  which,  as  given  by  Mr. 
Muguire  himself,  proves  that  it  is  parabolic.  I  shall  now  examine 
it,  and  set  before  you  its  true  meaning.     The  passage  runs  thus, 

"  Make  an  agreement  with  thy  adversary  quickly,  wliilst  tliou  art  in  the 
way  with  him,  Test  perhaps  the  adversary  deliver  thee  to  the  judge,  and  the 
judge  deliver  thee  to  the  officer,  and  thou  be  cast  into  prison.  Amen,  I  say 
unto  tiiee,  thou  shalt  nut  go  out  from  thence,  till  thou  pay  the  lust  farthing." 

I  argue  thus ;  if  the  uttermost  farthing  be  paid,  then  are  the  sins 
of  the  individual  not  pardoned ;  for  where  the  uttermost  farthing 
is  paid,  there  can  be  no  pardon  wanting;  and  on  the  contrary, 
if  the  sins  are  pardoned,  then  is  the  uttermost  farthing  not  paid. 
My  friend  talks  of  the  honesty  of  his  views  and  intentions, 
and  of  his  candour  in  giving  his  opinions :  I  trust,  that  I  can 
appeal  with  equal  confidence  to  the  integrity  of  my  conduct. 
My  view  of  the  passage  before  us  is,  that  the  punishment,  of 
which  our  Saviour  speaks,  is  eternal  in  its  duration.  The  Re- 
deemer appears  desirous  of  showing  in  the  parable,  that  there 
can  be  no  hope  of  escape  from  that  place,  which  he  designates 
*'  prison,"  to  that  individual  who  dies  in  the  rejection  of  the 
gospel.  Several  considerations  are  fitted  to  show  us,  that  the 
punishment  of  which  the  Saviour  speaks,  is  everlasting.  The 
glory  of  God  is  infinite  ;  our  debt,  if  not  remitted,  infinite ;  the 
sinfulness  of  sin,  infinite.  Even  according  to  the  standard  of 
this  world,  an  offence  is  considered  to  rise  in  magnitude,  in 
proportion  to  the  dignity  of  the  individual  against  whom  it  is 
committed ;  a  libel  upon  the  character  of  a  private  person,  is 
treason  when  committed  against  a  sovereign.  The  God  affainst 
whom  we  have  rebelled,  is  King  of  Kings,  and  Lord  of  Lords  ; 
our  sins,  therefore,  being  committed  against  infinite  Majesty, 
unless  blotted  out  in  the  atoning  blood  of  Jesus,  must  for  ever 
remain  against  us,  and  call  down  an  interminable  retribution. 
I  shall  quote  a  passage  from  a  note  in  the  Douay  Bible,  which 
fully  justifies  the  view  that  I  have  taken  of  the  expression,  '■'' until 
thou  hast  paid,"  ivhick  implies  that  it  shall  never  be  paid.  The 
comment  is  on  Matt,  i,  25. 

" '  Till  she  brought  forth  her  first-born  son.' — From  these  words,  Helvidius 
and  others  heretics  most  impiously  inferred,  that  the  blessed  Virgin  Mary  had 
other  children  besides  Christ.  But  St  Jerome  shows,  by  divers  examples, 
that  this  expression  of  the  Evangelist  was  a  manner  of  speaking  usual  among 
the  Hebrews,  to  denote  by  the  word  until,  only  what  is  done,  withottt  any  re- 
gard to  the  future;  Thus,  it  is  said.  Gen.  viii,  6,  7,  That  jfoah  sent  forth  a 
raven,  wliick  went  forth,  and  did  not  return,  until  the  waters  were  dried  upon 


the 


"E 

Whe 
alike 
that 


THE    DOCTRINE    OF    PURQATORT. 


115 


s,  that  the 
3 ! !  The 
and  26th 
octrine  of 
ide  to  rest 
3n  by  Mr. 
,v  examine 
runs  thusi 

u  art  in  the 
Igo,  and  the 
Amen,  I  say 
St  farthing." 

re  the  sina 
st  farthing 
5  contrary, 
not  paid. 
intentions, 
that  I  can 
y  conduct, 
shment,  of 
The  Re- 
that  there 
designates 
ion  of  the 
IS,  that  the 
ting.     The 
ifinite;  the 
standard  of 
ignitude,  in 
whom  it  is 
>  person,  is 
xod  against 
1  of  Lords ; 
Le  Majesty, 
ust  for  ever 
retribution. 
5ible,  which 
jsion,  "  until 
paid.     The 

jrda,  Helvidius 
rgin  Mary  had 
vets  examples, 
ig  usual  among 
milhout  any  re- 
oah  sent  forth  a 
\eere  dried  upon 


the  earth;  that  is,  did  not  return  any  in(»re.  Also,  in  Isaiah,  xlvi,  4,  Go<l 
says,  *  /  am  till  you  grow  oW.'  Who  tiarc  infer,  that  God  should  then  ceaso 
to  he  ?  Also,  in  the  first  book  of  iMaccntnes,  verse  54 :  *  Jnd  they  went  up 
to  Mount  Sion,  with  joy  and  gladness,  and  offered  holocausts,  because  not  one  of 
them  was  slain,  till  they  had  returned  in  peace.'  That  la,  not  one  was  slain 
before  or  after  they  had  relumed,  God  siiith  to  his  divine  Son,  *  Sit  on  my 
right  hand,  till  I  nake  thy  enemies  thyfotsf.ooU  Shall  he  sit  no  longer  after 
his  enemies  are  subiiued  ?     Yea,  and  for  all  eternity ! !" 

Mr.  Maguire  referred  to  the  passage  in  Matt,  xii,  32. 

"  Whosftever  slial!  speak  a  word  against  the  Son  of  Man,  it  shall  be  for< 
given  him  ;  but  ho  that  shall  speak  against  the  Holy  Ghost,  it  shall  not  bfl 
forgiven  him,  n^itiier  in  this  world,  nor  in  the  world  to  come." 

Now,  I  beg  to  observe,  that  the  phrase,  "  this  world,"  and 
"  the  world  to  come,"  was  current  among  the  Jews,  and  denoted 
time  in  general.  The  Redeemer,  I  maintain,  signified  thereby, 
that  the  sin  should  never  be  forgiven.  We  should  compare 
scripture  with  scripture,  spiritual  things"  with  spiritual  things,  one 
passage  with  another.  Thus  in  Mark  iii,  29,  and  Luke  xii,  10, 
we  find  the  correspondent  passages  thus  expressed  : 

"  But  he  that  shall  blaspheme  against  the  Holy  Ghost,  shall  never  have 
forgiveness,  but  shall  bo  guilty  of  an  everlasting  sin.  And  whosoever  speak- 
eth  a  word  against  the  Son  of  Man,  it  shall  be  forgiven  him ;  but  to  him  that 
shall  blaspheme  against  the  Holy  Ghost,  it  shall  not  be  forgiven." 

The  Jews  expected  under  the  Messiah  a  fuller  dispensation  of 
pardon  than  under  the  Mosaic  economy.  Our  Lord  here  informs 
them  of  a  sin,  which,  even  under  the  privileges  of  the  Christian 
dispensations,  (.see  Heb.  x,  28,  29,)  is  evidently,  according  to 
the  text,  unpardonable.  The  church  of  Rome  has  made  an 
unhappy  distinction  between  the  greatness  of  one  sin  and  another 
in  the  sight  of  God.  It  should  be  remembered,  that  "  he  who 
offendeth  in  one  point,"  is  stated  by  St.  James,  "  to  be  guilty" 
ofall."— xi,  10. 

Mr.  Maguire  has  observed,  that  nothing  unclean  entereth  into 
the  kingdom  of  heaven.  Granted  ;  but  I  maintain,  that  the  true 
purgatory  is  the  fountain  which  has  been  opened  for  sin  and  for 
uncleanness,  in  the  atoning  blood  of  Jesus.  My  opponent  has 
referred  to  the  third  chapter  of  the  first  Corinthians.  We  can 
without  difficulty  prove,  that  this  passage  does  not  support 
purgatory.  When  it  is  said,  that  *'  the  fire  shall  try  every  man's 
work  ;"  it  is  manifest  that  the  fire  is  probatory^  and  not  purga- 
torial. There  is  not  a  being  in  existence  who  does  not  commit 
those  sins,  for  which,  according  to  Mr.  Maguire,  men  must  go 
through  the  fire  of  purgatory.     Again — it  is  said, 

"  Every  man's  work  shall  be  made  manifest  of  what  sort  it  is." 

Whence  it  is  evident,  that  the  works  of  the  good  and  of  the  evil 
alike  must  endure  the  trying  process.  Does  not  this  fact  show, 
that  the  fire  is  a  fire  of  trial,  not  of  purgation. 


^! 


! 


116 


THE  DOCTRINE  UF  PURUATORV. 


Further — it  ia  the  work,  the  doctrine  of  the  individual,  which 
is  to  bo  tried  in  this  fire,  und  not  his  soul.  The  minister  of  the 
gospel  is  not  to  add  to  its  fundamental  truths,  but  to  preuch  it  in 
all  its  native  simplicity ;  while  the  man  who  corrupts  it  with 
false  philosophy,  and  builds  upon  it  wood,  hay,  stubble,  if  he 
holds  the  head  Christ  Jesus,  will  be  saved,  yet  so  as  by  fire  ;  that 
is,  with  extreme  difficulty. 

My  friend  referred  to  the  first  of  Peter,  iii,  19,  20. 

"Christ  also  (Hod  once  for  our  sins,  the  just  for  the  unjust,  that  he  might 
offer  us  to  God,  being  put  to  death  indeed  in  the  fleshy  but  cnHvencd  in  the 
spirit,  in  which  also  corning,  he  preached  to  those  spirits  whicii  had  been 
gome  time  incredulous,  when  they  awaited  for  the  puticnce  of  Qod,  in  the 
days  of  Noe,  when  the  ark  was  building,  wherein  a  lew,  that  is  eight  souls, 
were  saved  by  water." — Douay  Bible. 

Mr.  Maguire  is  aware,  that  according  to  the  church  of  Rome, 
only  t^o  descriptions  of  persons  go  to  purgatory ;  those  who  die 
in  venial  sins,  or  those  who  die  absolved  from  the  guilt  of  mortal 
sin.  In  Roman  Catholic  catechisms,  mortal  sins  are  enumerated. 
The  character  of  those  persons  who  perished  in  the  flood,  as 
described  in  the  book  of  Genesis,  proves  that  they  died  in 
mortal  sin : 

"God  seeing  that  the  wickedness  of  men  was  great  on  the  earth,  and  that 
all  the  thoughts  of  tlieir  licarts  were  bent  upon  evil  at  all  times,  it  repented 
him  that  he  had  made  man  on  the  earth." — vi,  5. 

Again: — "The  earth  was  corrupted  before  God,  and  was  filled  with  ini- 
quity, and  when  God  had  seen  that  the  earth  was  corrupted,  for  all  flesh  had 
corrupted  its  way  upon  the  earth,  he  said  to  Noe,  '  The  end  of  all  iicsh  is 
come  before  me;  the  earth  is  tilled  with  iniquity  through  them,  and  I  will 
destroy  them  with  the  earth.'" — 11,  12,  13,  and  14  verses. 

My  opponent  cannot  say  that  they  received  absolution ;  they 
despised  Noah,  a  preacher  of  righteousness,  and  were  over- 
whelmed in  the  flood,  the  guilt  of  mortal  sin  being  fixed  upon 
their  heads. 

Mr.  Maguire  says,  Christ  went  and  released  those  people  out 
of  prison.  Look  to  the  text.  Did  we  even  suppose  that  the 
passage  referred  to  purgatory;  it  is  merely  said,  that  He  preached 
to  the  spirits,  but  there  is  no  mention  whatsoever  made  of  their 
having  been  delivered.  My  view  of  the  passage  is  this  :  Christ 
was  raised  from  the  dead  b^  the  power  of  the  Holy  Ghost,  in 
which  spirit  he  preached  to  the  Antediluvians ;  to  the  spirits 
6v  q)oXaxi,  "  in  prison ;"  (not  tohich  were  in  prison,  as  the  Douay 
Bible  renders  the  expression,)  either  in  the  spiritual  prison  of 
ungodliness,  when  Noah  preached,  or  else  in  the  prison  of  hell, 
when  Peter  wrote.  Christ,  through  the  instrumentality  of  Noah, 
preached  before  the  flood.  The  Holy  Spirit,  though  not  so 
abundantly  vouchsafed  till  the  Christian  dispensation,  was  always 
with  the  church  of  God.  The  view  of  the  passage  entertained  by 
an  authority  which  Mr.  Maguire  respects,  coincides  with  mine 


THE  DOCTRINE  OF  PURGATORY. 


117 


ual,  which 
ister  of  the 
ircach  it  in 
pts  it  with 
bblc,  if  he 
r  iirc ;  that 


liat  he  might 
ivencd  in  the 
v.\i  had  been 
God,  in  the 
3  eight  souls, 

1  of  Rome, 
)se  who  die 
It  of  mortal 
numerated. 
\e  flood,  as 
ey  died  in 

arth,  and  that 
s,  it  repented 

illed  with  ini- 
ir  all  flesh  had 
of  all  flesh  ia 
>m,  and  I  will 

ution ;  they 

were  over- 

;  fixed  upon 

3  people  out 
)se  that  the 
He  preached 
ade  of  their 
his  :  Christ 
ly  Ghost,  in 
I  the  spirits 
I  the  Douay 
Ell  prison  of 
[son  of  hell, 
ity  of  Noah, 
ugh  not  so 
,  was  always 
tertained  by 
with  mine 


The  venerable  Rede,  who  lived  more  than  one  thousand  year* 
ago,  gives  us  the  opinion  of  an  early  Father,  perhaps  Athanasius, 
on  this  portion  of  scripture. 

"He  who  in  our  timeti,  coming  in  the  flesh,  preached  the  way  oflifo  to  the 
world,  even  He  himaelfalso  came  before  the  flood,  and  preached  to  themwhu 
were  then  unbelieving,  and  lived  carnally  ;  for  even  he,  by  his  Holy  Spirit, 
was  in  Noah,  and  in  the  rest  of  the  holy  men  which  were  at  that  time,  and 
by  their  good  conversation  preached  to  tnc  wicked  men  of  that  age,  that  they 
might  be  converted  to  better  manners." — Ful.  in  Loco.  sec.  ii,  p.  806. 

My  friend  rei'ers  to  the  second  of  Maccabees  twelfth  chapter. 
I  have  already  shown  that  this  book  is  not  canonical.  I  shall 
again  refer  to  the  fourteenth  chapter,  41  st  and  42d,  verse  in  which 
it  will  be  seen,  that  suicide  is  commended. 

"  Now,  as  the  multitude  sought  to  rush  into  the  house,  and  to  break  open 
the  door,  and  set  Are  to  it,  when  he  was  ready  to  bo  taken,  he  struck  himself 
with  his  sword,  choosing  to  die  nobly,  rather  than  to  fall  into  the  hands  of  the 
wicked." 

Is  the  eulogy  of  such  conduct  in  consistency  with  the  spirit 
and  precepts  of  the  word  of  God?  Consult  another  of  the 
Apocryphal  books,  and  you  will  find  one  Apocryphal  book  con- 
tradicting another.  In  the  third  chapter  of  Wisdom  1st  to  4th 
verses,  we  read, — 

"  But  the  souls  of  the  just  are  in  the  hands  of  God,  and  the  torment  of  death 
shall  not  touch  them ;  and  their  departure  was  taken  for  misery,  and  their 
going  away  from  us  for  utter  destruction ;  but  they  die  in  peace.  And  though 
m  the  sight  of  men  they  suflTered  torments,  their  nope  is  full  oi  immortality." 

Would  the  writer  of  the  book  of  Wisdom  have  intimated,  that 
their  death  was  falsely  taken  for  misery,  if  they  must  first  pass 
through  the  torments  of  a  purgatory  ?  Would  he  have  said,  that 
they  are  in  peace  ?  Here  is  Wisdom  against  the  second  book  of 
Maccabees.  I  would  ask,  did  the  individuals  mentioned  in  the 
twelfth  of  Maccabees,  for  whom  prayers  were  made,  die  in 
mortal  sin  1  I  hope  that  my  friend  allows,  that  idolatry  is  a 
mortal  sin ;  they  were  guilty  of  it. 

"  They  found  under  the  coats  of  the  slain,  some  of  the  donaries  of  the  idols 
of  Jamnia,  which  the  law  forbiddeth  to  the  Jews,  so  that  all  plainly  saw,  that 
for  this  cause  they  were  slain." — 40. 

Thus,  regarding  the  Apocrypha,  merely  as  an  historical  rela- 
tion, and  meeting  my  learned  antagonist  on  this  ground,  as  they 
contain  palpable  contradictions,  why  should  they  be  made  the 
foundation  for  even  an  historical  truth.  I  must,  however,  advert 
to  other  matters.  I  am  ready  to  prove  the  genuineness,  authen- 
ticity, and  canonicity  of  the  scriptures,  if  the  question  be  pro- 
posed to  me  in  a  manner  becoming  a  scholar ;  but  I  have  been 
shut  up,  as  is  evident,  to  an  extreme  case,  that  of  the  poor 
ignorant  peasant.     My  friend  has  quoted  largely  from   the 


! ! 
f 

11 

.I'll 


t 


i  ' 


118 


THE    DOCTRINE    OP    PURGATORT. 


Fatners.  I  beg  to  remark,  that  M.  Trevern,  lately  promoted 
from  the  bishopric  of  Aire  to  that  of  Strasburgh,  (I  need  not 
add,  a  Roman  Catholic  divine)  honestly  admits,  that  Jesus 
Christ  has  communicated  no  revelation  to  us  concerning  purga- 
tory, and  observes — 

"Had  it  been  necessary  for  us  to  be  instructed  in  such  questions,  Jesus 
would  doubtless  reveal  the  knowledge  of  them ;  he  has  not  done  so;  we 
can,  therefore,  only  form  conjectures  on  the  subject,  more  or  less  probable." — 
Discuss.  Amic.  Vol.  ii,  p.  242. 

The  celebrated  Roman  Catholic  Bishop  Fisher  inform  us, 
that— 

"  In  the  ancient  Fathers,  there  is  cither  none  at  all,  or  very  rare  mention 
cf  a  purgatory:  that  by  the  Grecip.ns  it  is  not  believed  to  this  day:  that  the 
Latins,  not  all  at  once,  but  by  little  and  little,  received  it,  "  pedetentim,"  step 
by  step ;  and  that  purgatory  being  so  lately  known,  it  is  not  to  be  marvelled, 
that  in  the  first  times  of  the  church  there  was  ?i7  use  of  Indulgences,  seeing 
these  had  their  beginning,  ajler  that  men  for  a  while  had  been  affrighted  with 
the  torments  vf  purgatory." — Rofi'ens  Assert.  Lutheran  Confutat.  Artie.  18. 

Cardinal  Cajetan  observes — 

"  If  we  could  have  any  certainty  concerning  the  origin  of  indulgences,  it 
would  help  us  much  in  the  disquisition  of  the  truth  of  purgatory;  but  we 

HAVE  NOT  BY  WRITING  ANT  AUTHORITY,  EITHER  OF  THE  HOLT  SCRIPTURES, 
OR  ANCIENT  DOCTORS,  CREEK  OR  LATIN,  WHICH  AFFORDS  US  ANT  KNOWLEDGE 

THEREOF." — Cap.  2,  de  Indulg. 

And  Alphonsus  de  Castro  writes, 

"Jtfanj/  things  are  known  to  us,  of  which  the  ancients  were  altogether  igno- 
rant, as  purgatory,  indulgences,"  <^c, — Adv.  Hoeor.  L.  12,  Tit.  Purg.  f.  258. 

We  have  Cyprian,  Tertullian,  and  various  other  quotations 
from  the  Fathers,  overturning  those  which  have  been  adduced 
by  my  friend,  did  time  permit  me  to  repeat  them.  But  I  would 
briefly  ask,  why  did  Polycarp  specially  treat  on  the  resurrection 
of  the  dead,  and  yet  wholly  omit  the  doctrine  of  purgatory  ? 
(Epist.  ad  Philip.  §  11,  v,  ii.)  Why  did  Ignatius  as.sert,  that 
only  two  states  in  tho  future  world,  a  state  of  death,  and  a  state 
of  life,  are  set  before  us  ;  so  that  every  one  who  dies,  goes  to 
his  own  proper  place ;  and  why  did  he  not  make  the  slightest 
allusion  to  a  purgatory,  if  he  believed  in  it  ? — (Ep.  ad  Magnes. 
§  v.)  Why  did  Athenagaras  write  a  treatise  on  the  Resurrec- 
tion of  the  De»  \  and  yet  make  no  mention  of  purgatory? — De 
Resurr.  Mort.  m  Oper.  pp.  143 — 219.     Cyprian  says — 

"  When  once  we  have  departed  hence,  there  is  no  longer  any  place  for 
repentance — no  longer  any  effectiveness  of  satisfaction.  Here  life  is  either  lost 
or  held ;  here  we  may  provide  for  onr  eternal  salvation  by  the  worship  of  God 
and  the  fruitfulness  of  faith.  Let  not  any  one  be  retarded,  either  by  sins  or 
by  length  of  years,  from  attaining  to  salvation.  ***** 
To  him  who  believes,  a  salutary  indulgence  is  granted  from  the  Divine  pity ; 
ai)d  immediately  after  death  he  passes  to  a  blessed  immortality,'" — Cyprian  ad 
Demetrian,  p.  196. 


lately  promoted 
»h,  (I  need  not 
its,  that  Jesus 
icerning  purga- 

h  questions,  Jesus 

NOT  DONE  so;    WC 

r  less  probable." — 
?her  inform  us, 


■  very  rare  mention 
this  day :  that  the 
"  pedetentim,"  step 
ot  to  be  marvelled, 
Indulgences,  seeing 
<een  affrighted  icitli 
nfutat.  Artie.  18. 


1  of  indulgences,  it 
purgatory;  but  we 

HOLT  SCRIPTURES, 
S  ANT  KNOWLEDGE 


sre  altogetherigno- 
Tit.  Purg.  f.  258. 

»ther  quotations 

been  adduced 

But  I  would 

the  resurrection 

of  purgatory  ? 
tius  as.sert,  that 
ath,  and  a  state 
lo  dies,  goes  to 
ke  the  slightest 

p.  ad  Magnes. 

the  Resurrec- 
urgatory  ? — De 
n  says — 

nger  any  place  for 
re  life  is  either  lost 
the  worship  of  God 
either  by  sins  or 

♦        *        ♦ 

n  the  Divine  pity ; 
ity." — Cyprian  ad 


m 


,~^ 


THE    DOCTRINE    OF    PURGATORY. 

Tertuliian  counts  it  injurious  to  Christ  to  hold  that  such  as 
are  called  home  by  him,  are  in  a  state  to  be  pitied.     He  says,— 

"We  wrong  Christ,  when  we  do  not  with  equanimity  hear  of  those  who  are 
Hummoned  hence  by  him,  as  if  tliey  were  to  be  pitied." — Lib.  de  Patient,  c.  9. 

Mr.  Maguire. — ^You  will  easily  perceive,  gentlemen,  that 
this  is  an  important  discussion.  My  adversary  has  endeavoured 
to  explain  away  some  of  the  texts-fl  shall  only  remark,  that 
with  regard  to  these  texts,  he  may  have  his  private  judgment, 
and  I  have  mine.  There  are  two  or  three  which  we  never  shall 
give  up — in  respect  to  the  others,  we  shall  not  relinquish  the 
doctrine  of  the  church  for  the  first  ages,  and  adopt  the  opinion 
of  Mr.  Pope.  He  says,  that  a  man  will  be  detained  in  purga- 
tory for  one  thousand  years — that  is  not  the  doctrine  of  the 
Catholic  church,  and  I  never  said  it  was — it  is  absurd  in  this 
manner  to  meet  direct  arguments  by  unfounded  suppositions. 
The  church  has  pronounced  no  decision  as  to  the  length  of  time 
that  souls  may  be  detained  in  purgatory.  If  a  soul  remain  there 
but  for  two  minutes,  the  doctrine  is  as  fully  established,  as  if  it 
remained  there  for  two  thousand  years.  My  arguments  are 
founded  upon  scripture  and  reason,  and  upon  the  authority  of 
the  universal  church. 

Mr.  Pope  has  asserted,  that  a  Roman  Catholic,  in  making  an 
act  of  faith,  builds  it  upon  private  judgment. — The  Catholic  has 
only  to  exercise  his  private  judgment  upon  the  scriptural  proofs 
of  the  authority  of  the  church.  That  once  established,  the 
Catholic  is  enabled  to  make  an  act  of  faith  upon  Divine  authority 
— the  Protestant  never  can  make  an  act  of  faith  until  he  clears 
up  all  the  sophistries  and  cavillings  of  the  deists.  The  Catholic 
once  admitting  the  authority  of  the  church,  rests  satisfied — he 
laughs  to  scorn  the  objections  of  the  infidel,  and  founds  his  faith 
upon  the  immoveable  word  of  Christ.  We  exercise  our  private 
judgment  to  ascertain  the  authority  of  the  church.  But  the 
moment  we  have  that  fact  satisfactorily  established,  all  our  doubts 
and  difiiculties  vanish.  Mr.  Pope  then,  all  this  while  has  been 
building  castles  in  the  air,  and  conjuring  up  the  phantoms  of  his 
own  imagination,  for  the  mere  purpose  of  laying  them  again. 
Similar  arguments,  to  those  which  he  has  advanced,  were  urged 
by  Porphyry,  and  Julian  the  apostate — by  Rousseau,  Diderot, 
and  Voltaire,  who  set  their  own  private  judgments  against  the 
authority  of  the  Catholic  church,  and  some  of  whom,  on  their 
death-beds,  sought  to  be  reconciled  to  her  communion.  Mr. 
Pope  has  enlarged  upon  the  wonderful  blessing  of  being  justified 
through  the  merits  of  Christ.  I  trust,  that  I  am  a  Christian  from 
conviction,  and  although  the  profession  of  it  is  not  as  frequently 
on  my  lips  as  on  those  of  others,  I  hope  to  be  justified  through 


4 

! 


1 


;  * 


1;  -s- 

II  a) 


ill 


.t 


120 


THE  DOCTRINE  OP  PURGATORY. 


the  merits  of  Christ.  I  allow  no  merits  but  his.  He  is  the 
source  aud  fountain  of  all  merit.  That  is  the  doctrine  of  the 
Catholic  Church,  and  it  is  a  point  of  our  doctrine,  regarding 
which  Protestants  are  much  misinformed.  We  do  admit,  that 
the  saints  can  beseech  Christ,  and  interfere  by  their  prayers  in 
our  behalf — but  we  deny  that  they  have  any  merits  of  their  own 
— they  have  none,  except  through  the  Redeemer,  Jesus  Christ — 
he  is  the  Divinity — the  spring — the  source  whence  every  thing 
must  come.  It  was  through  his  infinite  merits  he  saved  the  world. 
Does  Mr.  Pope,  in  the  hearing  of  bishops,  dare  to  stay  the 
arm  of  divine  and  omnipotent  mercy,  in  his  explanation  of  the 
sin  against  the  Holy  Ghost  ?  Are  we  not  told,  that  whoever 
invokes  the  name  of  the  Lord  shall  be  saved?  Is  it  impossible 
that  a  man  who  has  committed  the  sin  against  the  Holy  Ghost, 
who  has  denied  the  known  truth,  may  not,  after  the  revolution  of 
sixty  years,  suppose,  repent  sincerely  of  his  sins,  obtain  the  par- 
don of  a  merciful  God,  and  be  saved  1  Shall  it  be  said,  that  the 
gates  of  heaven  would  be  closed  against  a  truly  repentant  sinner? 
Tertullian  was  condemned  for  asserting,  that  the  church  had  not 
the  power  to  absolve  from  the  sin  of  apostacy,  and  from  the  sin 
against  the  Holy  Ghost.  Tertullian  was  excluded  from  the 
Catholic  church  in  the  second  century,  because  he  promulgated 
such  a  doctrine.  Mr.  Pope  says,  that  by  paying  the  last  far- 
thing, is  meant  paying  in  this  world. 

[Mr.  Pope. — What  I  stated  was,  that  if  sins  be  forgiven  in 
purgatory,  the  uttermost  farthing  cannot  be  paid  there — if  the 
uttermost  farthing  hepaid^  sins  cannot  hQ  forgiven  in  purgatory.] 

Mr.  Maguire. — You  evidently  say  that  the  payment  of  the 
uttermost  farthing  is  confined  to  this  world.  By  what  right  can 
you  deny  that  it  may  not  also  be  paid  in  purgatory  ?  If  it  be 
paid  in  purgatory,  then  sins  are  forgiven  there.  If  it  be  paid  in 
this  world,  then  souls  go  direct  to  heaven,  which  I  never  denied.  ; 
The  necessity  of  purgatory  to  all,  forms  no  portion  of  the  belief  | 
of  the  Catholic  church.  Thousands  may  go  to  heaven  without  | 
going  through  purgatory.  But  if  a  man  should  die  in  venial  sin, 
God  is  too  merciful  to  consign  his  soul  tc  eternal  damnation. 
He  will  purify  him,  and  take  him  to  himself.  God,  in  his  mercy 
will  listen  to  the  prayers  of  the  faithful  on  earth,  for  those  who 
are  placed  in  such  circumstances.  The  Catholic  church,  there 
fore,  receives  the  article  of  the  communion  of  saints.  I  shall 
not  attempt  to  force  it  upon  Protestants — hut  let  them  look  to 
and  examine  it  in  the  creed. 

My  learned  friend,  Mr.  Pope,  has  frequently  referred  to  the 
merits  of  Christ's  blood.     No  one  is  more  ready  to  plead  the 


Ml 


GATORY. 

s  but  his.     He  is  the 
is  the  doctrine  of  the 
mr  doctrine,  regarding 
•d.     We  do  admit,  that 
ere  by  their  prayers  in 
any  merits  of  their  own 
deemer,  Jesus  Christ — 
rce  whence  every  thing 
erits  he  saved  the  world, 
ishops,  dare  to  stay  the 
I  his  explanation  of  the 
not  told,  that  whoever 
aved  ]     Is  it  impossible 
gainst  the  Holy  Ghost, 
)t,  after  the  revolution  of 
his  sins,  obtain  the  par- 
Shall  it  be  said,  that  the 
a  truly  repentant  sinner? 
,  that  the  church  had  not 
ostacy,  and  from  the  sin 
was  excluded  from  the 
because  he  promulgated , 
by  paying  the  last  far   ■ 


it  if  sins  be  forgiven  in 
)t  be  paid  there — if  the" 
Q  forgiven  in  purgatory.]  i 

that  the  payment  of  thej 
)rld.  By  what  right  can  { 
in  purgatory  %  If  it  bej 
n  there.  If  it  be  paid  in 
;n,  which  I  never  denied.! 
3  no  portion  of  the  belief  I 
lay  go  to  heaven  without! 
\  should  die  in  venial  sin, 
tc  eternal  damnation.! 
iself.     God,  in  his  mercyl 

on  earth,  for  those  who 
e  Catholic  church,  there- 
mion  of  saints.     I  shall 

nis—hut  let  them  look  to\ 


THE    DOCTRINE    OF    PURGATORY. 


181 


ll 


requently  referred  to  the  I 
more  ready  to  plead  the! 


efficacy  of  the  Redeemer's  blood  than  I  am  ;  but,  instead  of 
introducing  its  glorious  merits  every  moment  in  a  public  discus- 
sion, I  reserve  it  for  more  solemn  occasions.  When  I  behold 
a  sinner  afraid  to  pray,  I  draw  his  attention  to  the  infinite  mercy 
of  God  ;  and  when  the  unfortunate  man,  overwhelmed  with  the 
weight  of  his  sins,  is  on  the  point  of  sinking  into  despair,  I 
awaken  his  hopes,  and  arouse  him  to  a  sense  of  his  duty,  by 
pointing  to  the  blood  of  the  Lamb,  shed  for  the  redemption  of 
man.  Mr.  Pope  says,  that  the  fire  mentioned  in  scripture  is 
merely  probationary.  1  am  at  a  loss  to  know  in  that  case  what 
our  Divine  Lord  meant  by  casting  into  prison  until  the  uttermost 
farthing  should  be  paid,  which  had  not  been  remitted  "  while  in 
the  way,"  that  is,  in  this  life,  but  which  should  be  discharged 
"  in  the  prison,"  that  is,  in  the  next  life.  A  confusion  of  ideas 
seemed  to  pervade  the  mind  of  my  friend  while  addressing  him- 
self to  this  point.  To  the  man  who  sincerely  seeks  the  truth, 
the  grace  of  God  is  given  to  guide  and  to  direct  him.  But  the 
influence  of  grace  would  not  have  led  my  friend  into  the 
erroneous  interpretation  which  he  endeavoured  to  affix  to  this 
passage  of  the  scriptures. 

Mr.  Pope  has  stated  correctly  the  doctrine  of  the  Catholic 
church,  with  respect  to  the  persons  who  go  to  purgatory. 
The  doctrine  of  the  Catholic  church  is  this  : — A  man  who  has 
committed  sin,  but  who  has  received  absolution — whose  heart  is 
penetrated  with  a  sincere  contrition  for  his  sins — who  has  firmly 
determined  never  more  to  oflJend,  and  is  resolved  to  make  resti- 
tution to  God  and  to  his  neighbor, — such  a  man  may  go  to 
heaven  directly  after  his  death.  But  those  who  have  altogether 
wasted  their  time  here — who  have  neglected  to  perform  the 
necessary  duties  in  the  way  of  co-operation  for  the  pardon  which 
they  have  obtained  through  the  merits  of  Christ — must  be  purified 
in  a  third  place  before  they  can  enter  the  kingdom  of  heaven. 
Mr.  Pope  has  said,  that  Christ  preached  to  those  who  were  in 
prison,  but  did  not  release  them.  I  have  heard  the  assertion 
with  astonishment.  Surely,  if  Christ  wont  to  preach,  he  would 
not  lose  the  effect  of  his  mission.  Christ  went  to  announce  to 
the  spirits  in  prison  the  glad  tidings  of  redemjttion,  to  make 
known  to  them  his  victory  over  sin  and  death,  and  to  bring  them 
with  him  to  that  paradise  which  he  had  promised  to  the  thief 
upon  the  cross.  Where  Christ  is,  there  is  paradise.  The  prison 
was  paradise  while  Christ  was  there.  With  regard  to  the  private 
opinions  of  theologians,  which  Mr.  Pope  has  cited  as  making 
against  purgatory — even  if  they  did  so,  (and  I  trust  his  quota- 
tions are  not  unfairly  taken)  I  shall  merely  say,  that  I  am  now 
stating  the  doctrine  of  the  Catholic  church.  Mr.  Pope  has 
quoted  the  book  of  Wisdom,  as  if  it  contradicted  the  book  of 

11 


k 


1  •< 


i'r 


123 


THE    DOCTRINE    OF    PURGATORY. 


Maccabees.  I  shall  just  read  to  you  the  entire  passage  referred 
to,  and  you  will  judge  whether  it  is  at  all  contradictory  to  the 
book  of  Maccabees : 

"But  the  souls  of  the  just  are  in  the  hand  of  God,  and  the  torment  of  death 
shall  not  touch  them.  In  the  sight  of  the  unwise  they  seemed  to  die,  and 
their  departure  was  taken  for  misery,  and  their  going  away  for  utter  destruc- 
tion ;  but  they  are  in  peace.  And  though  in  the  sight  of  men  they  suffered 
torments,  their  hope  is  full  of  immorlaUty." — iii,  I — 4. 

Here  the  book  of  Wisdom  merely  states  that  the  souls  of  the 
just  go  to  glory — and  so  they  shall.  Does  that  contradict  the 
doctrine  of  purgatory  1  Thousands  may  go  to  heaven  without 
going  to  purgatory — and  those  who  go  there,  are  only  on  their 
passage  to  salvation — so  there  is  here  no  contradiction  whatever. 

Mr.  Pope  has  quoted  a  passage  from  the  2d  book  of  Macca- 
bees, as  if  it  sanctioned  murder.  It  merely  eulogizes  the  soldiers 
who  died  bravely  in  the  defence  of  their  country.  Is  it  murder 
the  writer  recommends,  when  he  praises  Judas  for  fighting 
nobly  ]  With  regard  to  what  Mr.  Pope  said  respecting  the 
idols  ;  I  grant  that  those  who  were  slain  had  committed  mortal 
sin,  but  was  it  impossible  for  them  to  make  an  act  of  sincere 
contrition  before  they  expired,  or  in  the  paroxysms  of  death,  to 
look  to  the  blood  of  the  long  expected  Jesus  '?  Was  it  not  lawful 
on  that  supposition,  for  Judas  Maccabeus,  who  was  a  charitable 
man,  to  offer  up  prayers  for  their  repose  ?  Granting  that  a 
third  place  did  exist,  was  his  conduct  inconsistent  with  that 
doctrine  ]  It  is  quite  impossible  for  Mr.  Pope  to  prove  that  the 
book  of  Maccabees  is  not  canonical.  He  has  quoted  Bishop 
Fisher  against  me  ;  It  would  indeed  appear  extraordinary  if 
Bishop  Fisher,  who  died  a  martyr  for  the  Catholic  religion — who 
was  put  to  death  by  Henry  VIII,  along  with  the  chancellor,  Sir 
Thomas  Moore,  because  he  would  not  deny  the  Pope's  supre- 
macy— should  state  what  was  contrary  to  the  universally  acknow- 
ledged doctrine  of  the  church.  I  shall  not  follow  the  example 
of  Mr.  Pope,  and  volunteer  unmanly  allusions  to  the  established 
church  of  England.  I  am  not  leagued  with  those  pretended 
friends  who  conspire  her  overthrow.  I  would  not  conspire  to 
destroy  even  the  temporalities  of  that  church.  In  her  spiritual 
and  apostolic  claims,  she  comes  nearest  to  our  own. 

Mr.  Pope  has  asked  me,  why  did  not  Polycarp,  who  was  one 
of  the  early  Fathers,  speak  of  purgatory  ?  This  is  a  curious 
negative  argument.  I  might  as  well  conclude,  that  because  a 
certain  historian  has  not  mentioned  a  certain  fact,  therefore  it 
never  occurred — though  vouched  for  by  several  other  credible 
and  contemporary  narrators.  There  is  no  mention  made  by 
any  early  historians  (the  Christian  writers  excepted)  of  the 
ipiranles  of  Christ,  unless  in  one  passage  in  Josephus.     That 


THE    DOCTRINE    OF    PURGATORY. 


123 


age  rclerred 
ictory  to  the 

rment  of  death 
led  to  die,  and 
■  utter  destruc- 
II  they  suffered 

souls  of  the 
)ntiadict  the 
iven  without 
snly  on  their 
on  whatever, 
k  of  Miicca- 
3  the  soldiers 
Is  it  murder 
for  fighting 
!specting  the 
flitted  mortal 
:t  of  sincere 
3  of  death,  to 
3  it  not  lawful 
s  a  charitable 
anting  that  a 
;nt  with  that 
)rove  that  the 
noted  Bishop 
traordinary  if 
eligion — who 
hancellor,  Sir 
Pope's  supre- 
sally  acknow- 
V  the  example 
le  established 
)se  pretended 
t  conspire  to 
1  her  spiritual 
n. 

who  was  one 
is  a  curious 
lat  because  a 
ct,  therefore  it 
other  credible 
tion  made  by 
epted)  of  the 
lephus.     That 


passage  has  been  exploded  by  critics  as  not  authentic  ; — am  I, 
then,  from  such  premises,  to  conclude  that  these  miracles  never 
were  performed  ] 

I  shall  now  read  to  you  the  passages  from  the  Fathers,  in 
reference  to  the  doctrine  which  forms  the  subject  of  discussion 
this  day. 

Tertullian  says, 

"  We  have  oblations  for  the  dead  in  the  anniversary  day." 

And  to  widowers  he  writes, 

"Reflect  for  whose  soul  you  pray — for  whom  you  make  annual  oblations." 

St.  Ephrem  of  Edessa,  in  a  work  entitled  his  Testament, 

thus  proceeds : 

"  My  brethren  come  to  me,  and  prepare  me  for  my  departure,  for  my 
strength  is  wholly  gone.  Go  alonj;  with  me  in  psahns,  and  in  your  prayers; 
and  please  constantly  to  make  oblations  for  mo  (npoaipopas.)  AVhen  the 
tliirtieth  day  shall  be  completed  then  remember  mc;  for  ti£e  dead  ahe 

HELPED  BY  THE  OFFERINGS  OF   THE    LlVlNG.      NoW    llston    with    patilllCC    tO 

what  I  sball  mention  from  the  Scriptures.  ]Mos;;s  bestowed  blci^.sings  on 
Reuben  after  the  third  K^neration. — (Deut.  xxxiii,  0.)  But  if- the  dead  are 
not  aided,  why  was  he  blessed  ?  Again,  if  they  bo  in.-ensi!)lp,  hear  what  the 
Apostle  says,  '  If  the  dead  rise  not  again  at  all,  wliy  are  tlit-y  then  baptized 
for  them.' — (1  Cor.  xv,  29.)  If,  also,  the  sons  of  Alathisis  (2d  Mace,  xii,) 
who  celebrated  their  feasts  in  figure  only,  could  cleanse  those  from  guilt,  by 
their  offerings  who  fell  in  battle,  how  much  more  so  shall  tlic  priests  of  Christ 
aid  the  dead  by  their  oblations  and  prayers." — In  Testament,  tome  iii,  p. 
294,  Edit.  Vossil.  p.  37 1,  Edit.  Oxonii. 

St.  Cyril,  of  Jerusalem: 

"  Then  (during  sprvice)  we  pray  for  the  holy  Fathers  and  bishops  that  are 
dead ;  and  in  short  for  all  those  who  are  departed  tliis  life,  in  our  communion, 
believing  that  their  souls  receive  very  great  relief  by  the  prayers  that  are  offer- 
ed for  them,  while  the  holy  and  tremenduous  viclini  lies  upon  the  altar.  This 
we  wHl  shew  you  by  an  example.  Fori  know  there  are  many  who  say, 
•What  good  can  it  do  a  soul  which  is  departed  out  of  this  life,  whether  with 
sins  or  without  them,  to  be  remembered  in  this  sacrifice?'     Rut  tell  me,  I 

Cray  you,  if  a  king  had  sent  into  banishment  some  persons  that  had  offended 
im,  and  their  friends  should  present  him  with  a  crown  of  immense  |>rice,  to 
appease  his  anger,  might  not  the  king  on  that  account,  shew  some  fiiTor  to 
the  "uilty  persons?  So  do  we  address  our  |)rayers  to  God  for  Itiose  that  are 
dead,  though  they  were  sinners;  not  by  presenting  to  him  a  crown,  but  by 
offering  up  to  him  Christ,  who  was  sacrificed  tor  our  sins,  that  so  he,  who  is 
80  merciful  and  good,  may  become  gracious  to  them  as  well  an  to  us." — Mvsli- 
gog.  Cat.  pp.  297,  298. 

The  fourth  council  of  Carthage,  canon  79,  tome  ii,  p.  12V6. 
Also,  the  29th  canon  of  the  preceding  council  of  Carthage,  ibi- 
dem, p.  1171  : 

"Penitents  who  have  carefully  submitted  to  the  laws  of  the  heads  of  the 
church,  should  they  accidentally  die  on  t!ie  road,  <.  )iv  sea,  where  no  assis- 
tance could  be  given,  should  be  remembered  in  the  pr(ii,crs  and  offerings  of  the 
faithful." 

St.  Gregory  of  Nysa,  (Orat.  pro  defunctis.  T.  ii,  p.  1066, 
7,  8.)  says — 


4 

m 


''4i 


T 


.TT 


( 


1    t 


I  1 


124 


THE    DOCTRINE    OF    PURGATORY. 


"In  order  that  a  man  might  be  l(?ft  to  the  dignity  of  free  will,  nnd  evil  at 
the  same  time  be  taken  from  him,  Divine  will  thus  devised  :  He  allows  him  to 
remain  subject  to  what  himself  has  chosen,  that  having  fasted  of  the  evil  which 
he  desired,  and  learned  by  experience  how  had  an  exchange  has  been  made, 
he  might  again  feel  an  ardent  wish  to  lay  down  the  load  of  those  vices  and 
inclinations  which  are  contrary  to  reason;  and  tiuis,  in  this  lile  being  renova- 
ted by  prayers  and  the  jnirsuit  of  wisdom,  or  in  tiie  next  being  exjjiated  by 
th(!  purging  fire,  he  migiit  recover  the  slate  of  iiajipinei^s  which  he  had  lost. 
Man, otherwise,  must  incline  to  that  side  to  wliich  his  i.assions  tend.  But 
when  he  has  quitted  his  body,  and  the  (iifTerence  between  virtue  and  vice  is 
known,  he  cainiot  be  admitted  to  approach  the  Divinity  till  tiie  purging  fire 
shall  have  expiated  tlie  stains  with  which  his  soul  was  infected.  That  same 
fire  in  others  will  cancel  the  corruption  of  matter  and  the  propi!nsity  to  evil." 

St.  Ambrose  having,  in  the  preceding  part  of  the  chapter, 
spoken  of  the  eficct  of  penal  fire  on  what  the  Apoatle  calls  silver 
and  gold,  and  hay  and  stubble,  thus  concludes  : 

" '  We  nnist  all  appear  before  the  judgment  scat  of  Christ,  that  every  one 
may  receive  the  |)ioper  liiingsof  the  body,  according  as  he  hath  done,  whether 
it  be  °;ood,  or  whotlier  it  be  evil.' — (2  Cor.  v.  10.)  Take  care  that  you  carry 
notwith  you  to  the  judgment  of  God,  either  wood  or  stubble  which  the  fire  n. ay 
consume.  Take  care  lest,  having  one  of  the  things  that  may  be  approved, 
you  at  the  same  fimc  liave  nmch  that  may  give  offence.  'If  any  man's  \\ork8 
burn  he  shall  suffer  loss  ;  but  he  himself  shall  be  saved,  yet  so  as  by  fire.' 
(1  Cor.  iii.  15.)  Whence  it  may  be  collected,  that  the  same  man  is  saved  in 
part,  and  condemned  in  part,  (salvatur  ex  parte,  et  condeinnatur  ex  parte.) 
Concious,  thererore,  tliat  there  are  many  judgments,  let  us  examine  all  our 
actions.  In  a  man  that  is  just  loss  is  suffered  ;  grievous  is  the  burning  of  the 
same  work :  in  the  wicked  man,  wretched  is  the  punishment." — Sermon  9.0, 
on  Psalm  cxviii,  t.  2. 

And  in  his  comment  on  the  first  episi!"  to  the  Corinthians — 

"  'If  any  man's  work  burn,  ho  sliall  suffer  loss.'  False  doctrine,  which 
shall  ])erish,  is  the  work  that  is  said  to  burn,  for  all  bad  things  nmst  perish. 
To  sutler  loss  is  to  suffer  pain.  And  who  that  is  in  pain  docs  not  sufl'erloss  ? 
But '  he  shall  be  saved,  yet  so  as  by  fire.'  He  will  be  saved,  the  Ajiostle  tells 
us,  because  his  substance  shall  remain,  whilst  his  bad  doctrine  shall  perish. 
Therefore  he  said,  '  yet  so  as  by  fire,' — in  order  that  his  salralion  be  vot  under- 
stood to  be  tcilhout  pidn.  Ho  shows  that  he  shall  be  saved  indeed,  but  that  he 
shall  undergo  tiie  pain  of  fir(>,  and  be  tims  purified  ;  not  like  ihc  unbelieving 
and  wicked  man,  who  shall  be  punished  in  everlasting  fire." 

In  Obitu  Valentini — he  says,  in  an  apostrophe  to  the  departed 
emperor, 

"Blessed  shall  you  be  if  my  prayers  cai  .'^.vail  any  thing,  No  day  shall 
pass  in  which  I  will  not  make  honorable  mention  of  you ;  no  nigiit,  in  \.  Iiicli 
you  shall  not  partake  of  my  prayers.  In  all  my  oblations  I  will  remembeii 
you." 

And  for  the  emperor  Theodosins,  deceased,  having  made  a 
solemn  prayer,  he  thus  proceeds  : — 

"  I  loved  him,  therefore  will  I  follow  him  to  the  land  of  the  living.  I  will 
not  leave  him  till  by  my  prayers  and  lamentations  he  shall  be  admitted  to  the 
holy  mount  of  the  Lord,  to  which  his  deserts  call  him.  Da  requiem  perfectam 
servo  tuo  Theodosio.'"— Grant,  O  Lord,  perfect  repose  to  thy  servant  Theo- 
dosius." 


i 


1,  and  evil  at 
Hows  him  to 
lie  evil  wliich 
been  mudc, 
(SO  vices  and 
eing  renovu- 
;  expiated  by 
I  ho  had  lost. 
s  tend.  But 
0  and  vice  is 

!  pursiing  fir^ 

Thai  same 

nsity  to  evil." 

he  chapter, 
calls  silver 


that  every  one 
done,  whether 
Lliat  you  carry 
ohthelironiav 
,•  be  approved, 
ly  niau's  \\  orks 
,  so  as  by  lire.' 
ivan  is  saved  in 
loMtr  ex  parte.) 
xaniine  all  our 
>  burning  of  tlie 
" — Scnnon  9.0, 


inthians — 

doctrine,  which 
ITS  must  perish, 
rnot  suffer  loss? 
[ho  Apostle  telU 
no  shall  jjerish. 
tionhevotunder- 
iecd,  but  that  he 
the  unbelieving 

)  the  dopavted 

I,     No  day  shall 

0  nigiit,  la  \.hicl) 

1  will  remembcH 


THE  DOCTRINE  OP  PURGATORY. 


125 


laving  in 


ade  a 


he  living.  I  will 
De  admitted  to  the 
requiem  perfedam 
hy  servant  Theo- 


Mr.  Pope  rose. — I  shall  endeavor  rapidly  to  follow  my  Rever- 
end antagonist  through  his  observations.  I  shall  prove  upon  his 
own  showing,  that  some  souls  were  confined  one  thousand  years 
in  purgatory ;  for  if  those  who  had  been  overwhelmed  in  the 
flood,  were  in  the  prison  of  purgatory  when  Christ  died,  he  will 
admit,  that  the  flood  was  somewhat  more  than  one  thousand  years 
before  the  death  of  Christ.  (Mr.  Maguire  here  observed,  that 
they  did  not  go  at  all  to  purgatory.)  With  respect  to  exercising 
an  act  of  faith,  how  can  any  one  exercise  it  on  the  authority  of 
the  church  of  Rome,  without  examining  the  proofs  of  that  autho- 
rity 1  The  church  of  Rome,  we  are  informed,  builds  her  autho- 
rity upon  historical,  that  is,  human  testimony.  This  is  somewhat 
like  building  castles  in  the  air.  My  Reverend  friend  has  stated, 
that  there  are  no  merits  but  the  merits  of  Christ.  But,  what  says 
the  council  of  Trent  1 

"  If  any  one  shall  say,  that  the  good  works  of  a  justified  person  are  so  the 
gifts  of  God,  that  they  are  not  also  the  the  merits  of  the  justified  himself;  or 
that  the  justified  person,  by  the  good  works  which,  through  the  grace  of  God 
and  the  merit  of  Jesus  Christ,  of  whom  he  is  a  living  member,  are  performed 
by  him,  does  not  truly  deserve  an  increase  of  grace,  eternal  life,  and  the  attain- 
ment of  eternal  life  itself,  (if  he  shall  depart  in  grace)  and  also  an  increase  of 
glofy,  let  iiini  be  accursed." — (Sess.  vi,  cap.  xvi,  can.  32.) 

What  does  the  doctrine  of  supererogation  mean,  if  there  be 
no  other  merits  but  the  merits  of  Christ  1  As  to  the  sin  against 
the  Holy  Ghost,  the  adorable  Saviour  (not  I)  has  said,  that  it  is 
unpardonable  ;  far  be  it  from  me,  to  limit  the  mercy  of  God  ;  as 
far  as  my  humble  efforts  reach,  I  would,  if  possible,  preach  the 
gospel  to  the  whole  world,  publishing  free  pardon  through  the 
blood  of  the  Lamb.  My  friend  has  asked,  whether  the  payment 
of  the  uttermost  farthing-  refers  to  earth,  or  to  a  future  state. 
The  Saviour  in  St.  Matt,  is  exhorting  us  to  be  reconciled  on  the 
ivaij,  that  is,  in  this  world.  I  admit,  therefore,  at  once  that  "  the 
uttermost  farthing"  refers  to  the  future  state  ;  but  I  have  shown, 
that  the  passage  speaks  of  everlasting  punishment.  With  respect 
to  the  1st  of  Corinthians  and  3d  chap.  ;  I  have  already  proved 
that  the  fire  is  probatory  not  purgatorial,  and  that  it  is  to  try  all  ; 
therefore,  the  Apostle  does  not  speak  of  purgatory.  My  friend 
has  stated,  that  the  mission  of  Christ  to  the  spirits  in  prison, 
could  not  have  been  ineffectual.  1  take  him  upon  his  own  ground ; 
I  ask,  did  not  Christ  often  preach,  without  any  fruit  resulting 
from  his  lai)ours  1  How  few  were  actually  converted  by  the  per- 
sonal ministry  of  Christ.  The  death  of  Christ  was  retrospective 
as  well  as  prospective.  Abraham  rejoiced  to  see  his  day.  Many 
through  the  vista  of  distant  ages,  beheld  the  rising  of  the  star  of 
Jacob,  by  faith  discerned  the  manifestation  of  the  Son  of  God, 
about  to  ofter  an  atonement  for  the  sins  of  a  ruine<l  world.  My 
friend  has  said,  where  Christ  is,  there  is  paradise.     Did  Chri3t» 


li 


m 


ipr^ 


i'. 


il 


! 


126 


THE    DOCTRINE    OF    PURGATORY. 


in  answer  to  the  prayer  of  the  penitent  thief  say,  "Yes,  1  Mill 
remember  thee  ;  I  will  go  to  purgatory  for  a  few  monunts,  but 
shall  leave  thee  there,  to  purge  away  thy  sins."  'Tis  true,  ^\liere 
Christ  is,  there  is  happiness,  but  in  heaven  happiness  supreme  : 
there  the  Redeemer  shines  forth  in  all  the  efi'ulgonce  of  liis  per- 
sonal glories.  I  have  shown  that  the  book  of  Wisdom  is  against 
the  second  book  of  Maccabees.  He  says,  that  tlie  writer  of 
Maccabees  conmiended  bravery — "  He  shuck  himself  with  his 
sword,"  is  the  expression — I  ask,  was  this  dying  nobly  ?  The 
commendation  is  not  that  of  bravery,  but  of  suicide.  (Mr.  Ma- 
guire  here  requested  Mr.  Pope  to  read  the  passage.  Mr.  Pope 
complied) : 

"  Now  as  the  multitude  sought  to  rush  into  his  house,  and  fo  broak  open 
the  door,  and  to  set  lire  to  it,  when  he  was  ready  to  be  taken,  he  struck  him- 
self with  his  sword,  choosing  rather  to  die  jiohly,"  &c,  &c. 

My  friend  has  said,  that  the  idolaters  might  have  repented 
before  they  died,  I  answer,  had  they  repented,  they  would  have 
thrown  their  idols  to  the  moles  and  to  the  bats  :  but  we  read, 
that  they  were  foiuid  under  their  garnients. — (2  Mace,  xii,  40.) 
JMy  opponent  has  said,  that  Bishop  Fisher  was  a  martyr.  This 
circumstance,  I  should  have  thought,  would  have  given  greater 
weight  to  Bishop  Fisher's  authority,  concerning  the  novelty  of 
purgatory. 

My  adversary  has  objected  to  the  negative  proofs  from  Poly- 
carp  and  others,  as  if  I  brought  forward  no  direct  testimony. 
Hear  St.  Clement  Romanus  : — 

"  When  once  we  shall  have  departed  this  life,  there  is  no  room  for  us  in 
another,  either  to  confess,  or  to  repent." — Ep.  ad.  Cor.  xi,  §  8. 

Cyprian : — 

"  The  end  of  the  temporal  life  being  accomplished,  we  are  divided  into  the 
habitations,  either  of  everlasting  death  or  immortality." — Ad  Dcmetrian. 
sec.  16. 

The  author  of  the  Questions  and  Answers,  attributed  to  Justin 
Martyr,  writes  thus  : — 

"  After  the  departure  of  the  soul  out  of  the  body,  there  is  presently  made 
a  distinction  betwixt  the  just  and  the  unjust :  for  they  are  brought  by  the 
angels  to  places  fit  for  them  :  the  souls  of  the  righteous  to  paradise,  wliere 
they  have  the  commerce  and  sight  of  angels  and  archangels  :  the  souls  of  the 
unjust  to  the  places  in  hell." — Resp.  ad  Ortliodox.  CluiJEst.  75. 

Athanasius  says — 

"  That  is  not  death  that  befalleth  the  righteous,  but  a  translation  :  for  they 
are  translated  out  of  this  world  into  everlastino;  rest :  and  as  a  man  would  go 
out  of  a  prison,  so  do  the  saints  go  out  of  this  troublesome  life,  unto  those 
good  things  that  are  prepared  for  them." — De  Virgin. 

Macarius  saith — 
"  When  the  holy  servants  of  God  remove  out  of  tlieir  body,  the  chorus  of 


THE  DOCTRINE  OF  PURGATORY. 


127 


es,  1  Mill 

icnts,  but 
ne,  uliere 
Hupieiiio  : 
f  ills  per- 
is against 
writer  of 
f  with  his 
ly  ?  The 
(Mr.  Ma- 
Mr.  Pope 

break  open 
struck  him- 

3  repented 
vould  have 
it  we  read, 
c.  xii,  40.) 
tyr.  This 
len  greater 
novehy  of 

from  Poly- 
testimony. 

oom  for  us  in 


vidctl  into  the 
Demetrian. 

ed  to  Justin 


X'sontly  made 
rouiiht  by  the 
iradise,  wlieie 
le  souls  of  Uie 


tion :  for  tbey 
man  would  go 
ifc,  unto  those 


,  the  chorus  of 


angela  receive  their  souls  into  their  own  side  into  the  purer  world,  and  lo  bring 
them  unto  the  Lord."— (Egypt.  Horn.  22. 

Again — "  The  Lord  beholding  thy  mind  that  thou  fighteat  and  lovest  him 
with  thy  whole  soul,  separates  death  from  thy  soul  in  one  hour,  for  this  is  not 
hard  for  him  to  do ;  for  he  taketh  the?  away  in  the  minute  of  an  hour,  and 
taketh  thee  into  his  own  bosom  and  unto  light,  for  he  plucketh  thee  away 
from  the  mouth  of  darkness,  and  presently  translates  thee  into  his  own  king- 
dom ;  for  God  can  easily  do  all  these  things  in  a  minute  of  an  hour — this 
provided  only  that  thou  bearest  love  uato  him." — Hom.  36. 

I  need  not  referr  to  other  quotations.  Some  of  the  passages 
which  my  opponent  has  cited,  permit  me  to  say,  merely  speak  of 
oblations  for  the  dead.  At  an  early  period  in  the  history  of  the 
churcli,  thanksgivings  were  offered  for  those  who  had  departed 
this  life  in  the  faith  and  patience  of  Jesus  Christ.  I  have  followed 
my  friend  through  some  of  his  ramblings.  He  talks  of  sophistry 
and  quibbling,  and  expresses  his  wish  to  come  to  strong  argu- 
ments. I  would  also  like  to  come  to  strong  argument.  You 
will  decide  whether  tiie  proofs  of  my  opponent  are  fitted  to  sup- 
port the  quaking  foundation  on  which  he  stands.  I  shall  now 
first  refer  to  presumptive  arguments  against  purgatory.  It  is  not 
probable  that  a  doctrine  which  makes  so  wide  a  distinction 
between  the  rich  and  the  poor,  should  have  come  from  that  God 
who  is  no  respecter  of  persons,  and  who  has  chosen  the  poor 
rich  in  faith,  and  heirs  of  the  kingdom.  This  doctrine  also  savors 
of  inhumanity.  I  w^ould  assist,  as  far  as  my  ability  would  enable 
me,  my  humblest  neighbour,  in  rescuing  from  destruction  his  ox 
or  his  ass  ;  but  what  shall  we  say  of  a  system,  which,  believing 
that  masses  can  assist  souls  suffering  in  purgatory,  refuses  to 
offer  them,  until  the  ready  cash  is  paid  down  !  Again 
the  doctrine  of  purgatory,  viewed  in  the  light  of  holy  scripture, 
is  inconsistent  with  the  revealed  will  of  God.     St.  Paul  asks — 

"  He  that  spared  not  his  own  son,  but  delivered  him  up  for  us  all,  how  shall 
he  not  with  liim  also  freely  give  his  people  all  things  ? — ^llom.  viii,  32. 

"  As  the  heaven  is  high  above  the  earth,  so  great  is  his  mercy  toward  them 
that  fear  him." 

"  He  knoweth  our  frame,  he  remembereth  that  we  are  but  dust :  like  as  a 
father  pitieth  his  children,  so  the  Lord  pitieth  them  that  fear  him  :  the  mercy 
of  the  Lord  is  from  everlasting  to  everlasting  upon  them  that  fear  him,  and 
his  righteousness  unto  children's  children." — Ps.  ciii,  11,  13,  14,  l7. 

Judgment  he  calls  "  his  strange  work ;"  "  He  does  not  will- 
mgly  afflict  the  children  of  men  ;"  (Lament,  iii,  33,)  and,  if  his 
people  are  called  to  taste  the  cup  of  sorrow,  he  sweetens  it  with 
many  a  consoling  ingredient  by  the  word  of  God,  and  teaching 
of  his  spirit.  God  loves  his  people  with  an  eternal  and  unchang- 
ing affection.  And  can  I  suppose,  that  He  who  for  their  sakes 
spared  not  his  co-equal  and  co-eternal  Son,  will  consign  them 
to  a  place  of  suftoi  lag,  when  they  shall  have  passed  through  the 
*niseries  of  this  sinful  world  ?   Again,  this  doctrine  is  derogatory 


■  ui., 


gn^ 


I 


I 


i 


f  i 


;  f 


1 


128 


THE    DOCTRINE     OP    PURGATORY. 


to  the  sacrifice  of  Christ.  If  it  be  a  fact,  that  the  one  oblation 
on  the  cross  is  all-s»:fficient ;  if  the  promise  of  the  new  cove- 
nant runs  thus,  "  thy  sins  and  thine  iniquities  will  I  remember 
no  more,"  '•  the  blood  of  Christ  cleanseth  from  all  sin  ;"  if  it 
be  a  truth  that  God  "  will  not  give  his  glory  to  another,"  doe» 
not  the  doctrine  of  purgatory  derogate  from  the  sacrifice  of  Cal- 
vary ?     Hear  the  council  of  Trent — 

"  If  any  shall  say,  that  after  the  grace  of  justification  has  been  received, 
the  offence  is  so  remitted  to  the  penitent  sinner,  and  the  guilt  of  eternal  pun 
ishmcnt  so  effaced,  that  there  remains  no  guilt  of  temporal  punishment  to  bv 
suffered  either  in  this  world,  or  in  the  world  to  como  in  purgatory,  bcfors 
admission  can  be  obtained  to  the  kingdom  of  licaven ;  let  him  be  accursed." 
Sess.  vi,  cap.  xvi,  can.  30. 

Oh,  my  friends,  what  blasphemy  ie"  such  language  against  that 
Redeemer  who  bowed  the  heavens  and  came  down  amongst  us — 
who  lifted  off  the  curse  of  heaven's  violated  law,  and  redeemed 
the  immortal  soul  by  his  own  blood  ! — David  says, 

"  As  far  as  the  east  is  from  the  west,  so  far  hath  he  removed  our  iniquities 
fiom  us :  who  forgiveth  all  thy  iniquities :  who  healcth  all  thy  diseases." — 
Ps.  cii,  12,  13. 

In  Isaiah  we  read, 

"I  am,  I  am  he,  that  blot  out  thy  iniquities  for  my  own  sake,  and  I  will 
not  remember  thy  sins." — xliii,  25. 

"  I  will  forgive  their  iniquity,  and  I  will  remember  their  sin  no  more." 
Jer.  xxxi,  34. 

"  Thou  shalt  sprinkle  me  with  hyssop,  and  I  shall  be  cleansed :  thou  shalt 
wash  me,  and  I  snail  be  whiter  than  snow." — Ps.  i,  ix. 

"  If  your  sins  be  as  scarlet,  they  shall  be  made  white  as  snow :  and  if  they 
be  red  as  crimson,  they  shall  be  white  as  wool." — Isaiah  i,  18. 

And   yet  the  believer,  according  to  the  church  of  Rome, 
requires  fire  to  make  his  sins  whiter  than  snow ! 
Do  I  not  read,  Isaiah  xxxviii,  17, 

"But  thou  hast  delivered  my  soul  that  it  should  not  perish:  thou  hast  cast 
all  my  sins  behind  thy  back." 

Do  I  not  read,  John  i,  29, 

"Behold  the  Lamb  of  God,  behold  him  who  taketh  away  the  sins  of  the 
world." 

And  again,  1  John  i,  7, 

"  The  blood  of  Jesus  Christ,  his  Son,  cleanseth  us  from  all  sin." 

And  at  the  9th  verse, 

"If  we  confess  our  sins,  he  is  faithful  and  just  to  forgive  us  our  sins,  and 
to  cleanse  us  from  all  iniquity." 

In  Colossians  we  read — 

•'  You,  when  you  were  dead  in  your  sins,  and  the  uncircumcision  of  youi 
flesh,  he  hath  quickened  together  with  him ;  forgiving  you  oU  offences." — ii.  14. 

What  says  the  prophet  Micah,  vii,  19. 


4 


THE  DOCTRINE  OF  PURGATORY. 


129 


one  oblation 
new  cove- 
I  remembet 
I  sin  ;"  if  it 
3ther,"  doe* 
tice  of  Cal- 


been  received, 
)f  eternal  pun 
nishnient  to  b* 
rgatory,  belbr* 
n^be  accursed." 

3  against  that 
imongst  us — 
nd  redeemed 

cd  our  iniquities 
thy  diseases." — 


sake,  and  I  will 
r  sin  no  more." 
nsed :  thou  shalt 

low:  and  if  they 

8. 

ch  of  Rome, 


h:  thou  hast  cast 

ly  the  sins  of  the 

all  sin." 

e  us  our  sins,  and 


•cumcision  of  youi 
lioffences."— ii.  14. 


4 


m 


"  lie  will  t\irii  again,  iiiid  Imvo  mercy  on  us  :  lio  will  put  away  our  iniqui« 
ties;  and  ho  will  cast  all  our  sina  into  tiio  bottom  oftlio  st-a." 

Wo  read  that, 

"  Other  tuundution  can  no  man  lay  save  that  which  has  been  laid,  which  is 
Christ  Jesus." — 1  Cor.  iii,  11. 

The  Apostle  Paul  speaks  of  confidence — 

"  Their  sins  and  ini(|uitii's  will  I  remember  no  more  ;  now  where  remission 
of  tliofo  is,  tliiTo  is  no  more  an  otllMing  for  sin." 

"  Having  theret'orc,  brethren,  boldniHS  to  enter  into  the  holiest  by  the  blood 
of  Jesus,  by  a  new  and  living  way  which  he  hath  consecrated  for  us  through 
the  vail,  tiiat  is  to  say,  his  llesli,  and  having  an  high  priest  over  the  hnnse  of 
God,  let  us  draw  near  with  a  true  heart,  in  full  assurance  of  faith,  havnig  our 
iiepris  sprinkled  from  an  evil  conscience." — Heb,  x,  19,  22. 

Mr.  Maguire  would  be  justified  in  censuring  confidence,  if 
the  believer  placed  his  dependance  on  his  own  works  for  salva- 
tion :  but  confidence  is  warranted,  when  exclusively  built  upon 
the  foundation  laid  in  Zion,  the  obedience  unto  death  of  the 
Lord  and  Saviour  Jesus  Christ.     St.  Paul  says — 

"  God  commondeth  his  charity  towards  us,  because  when  as  yet  we  were 
sinners,  according  to  the  time,  Christ  died  for  us ;  much  more  therefore,  being 
now  justified  by  his  blood,  shall  we  be  saved  fronj  v/rath  through  him ;  for  it 
when  we  were  enemies,  wo  weie  reconciled  to  God  by  the  death  of  his  Son, 
much  more  being  reconciled  shall  we  be  saved  through  his  life." — Rom. 
V,  8,  10. 

What  is  the  meaning  of  the  Apostle's  argument  1 

"If  when  we  were  enemies  wc  were  reconcilo<l  to  God,  by  the  death  of  his 
Son,  viuch  more,  after  we  have  been  reconciled  shall  we  be  smied  by  his  life." 

I  would  argue,  that  if,  when  we  were  enemies,  God  reconciled 
us  to  himself,  surely  he  will  not  consign  the  sinner  to  such  a  place 
of  torment  as  purgatory,  after  he  has  become  his  adopted  child. 

"  There  is  no  condemnation  to  them  that  are  in  Christ  Jesus,"  (says  St. 
Paul,  Rom.  viii,  1.) 

"  Amen,  Amen,  1  say  unto  yon,  he  who  heareth  my  word,  and  believeth 
him  that  sent  me,  hath  life  everlasting,  and  cometh  not  into  judgment,  but  is 
passed  from  death  to  life. — John,  v,  24. 

I  say,  if  there  be  no  condemnation  to  them  that  are  in  Christ 
Jesus,  surely  the  Deity,  who  is  infinite  in  justice,  would  not 
consign  the  believer,  against  whom  there  is  no  condemnation, 
to  the  tortures  of  purgatory.     St.  Paul  writes, 

"  Who  shall  lay  any  thing  to  the  charge  of  God's  elect  ?  It  is  God  that  justi- 
fieth.  Who  is  ho  that  condemneth  ?  It  is  Christ  that  died,  yea,  rather,  that 
is  risen  again,  who  is  even  at  the  right  hand  of  God,  who  also  maketh  inter- 
cession ibr  us.  Wiio  shall  separate  us  from  the  love  of  Christ?  Shall  tribu- 
lation or  distress,  or  persecution,  or  famine,  or  nakedness,  or  peril,  or 
sword :  as  it  written,  for  thy  sake  we  are  killed  all  the  day  long,  we  are 
accounte<l  as  sheep  for  the  slaughter ;  nay,  in  all  tliese  things  we  are  more 
than  conquerors,  through  him  that  hath  loved  us.  For  I  am  persuaded,  that 
neither  death,  nor  life,  nor  angels,  nor  principalities,  nor  powers,  nor  things 
present,  nor  things  to  come,  nor  height,  nor  depth,  nor  any  other  creature. 


111 


f 


Mi 


i* 


130 


THE    DOCTRINE    OF    PURQATORY. 


Hlmll  be  nblo  to  Hcpnruto  us  from  tlic  loveof  God,  which  is  in  Christ  Jesus  our 
Lord. — Horn,  viii,  33,  39. 

Tho  Doiiiiy  version  of  the  commencement  of  the  passage 
which  I  hiive  read,  is  ah.surd.  To  the  question,  *•  Who  shall  ac- 
cuse! urfainst  the  elect  of  God  ?"  the  Uouny  Bible  replies,  "God 
that  justilieth  :"  ils  if  the  God  who  justifies,  was  the  accuser  of 
his  elect.  And  ayiiiu,  to  the  question,  "  Who  is  he  that  shall  con- 
demn'?" The  Douuy  translation  answers,  "  Christ  Jesus  that 
died  :"  as  if  the  Saviour  condemned  his  people.  By  tiie  way, 
I  muy  mention,  that  Griesbach  beautifully  elucidates  the  pas- 
sage, by  phiciii};  a  mark  of  interrogation  after  the  expression 
"  God  that  jiistifieth,"  and  at  the  end  of  the  34th  verse ;  the 
meaning  of  tho  passage  will  then  be — who  shall  lay  any  thing 
to  the  charge  of  God's  elect  1  Shall  the  God  who  justifies  them, 
lay  any  tiling  to  their  charge  1  Who  is  he  that  shall  condemn  ? 
Shall  Christ  condemn,  who  died,  and  having  been  exalted  to  the 
right  hand  of  the  everlasting  throne  intercedes  for  his  people? 
I  say  with  Paul,  "  If  God  be  for  his  people,  who  shall  be  against 
them  ?"  If  God  acquits  them,  shall  the  church  of  Rome  condemn 
them  to  purgatory  1 

I  shall  fill  up  the  few  minutes  that  remain,  by  reading  to  you 
quotations  from  several  Roman  catholic  urilers,  which  clearly 
show,  that  during  the  dark  ages  the  state  of  things  was  such, 
that  opinions  the  most  monstrous  could  with  facility  have  been 
introduced. 

A  bishop  of  the  church,  in  year  900,  thus  complains: 

"So  great  folly  now  opprcsseth  the  miserable  world,  that  at  this  day  more 
absurd  things  are  believed  by  Christians  than  ever  any  could  impose  upon 
the  blind  pagans." — Agoberd.  Epis.  Lug.  Lib.  de  Granui,  &c. 

Sabellius  saith, 

"  It  is  wonderful  to  observe,  what  a  strange  forgetfulness  of  all  arts  did 
about  this  tini(!  seize  upon  men,  insomuch  that  neither  the  Popes  nor  other 
princes  seemed  to  have  any  sense  or  apprehension  of  any  thmg  that  might  be 
useful  to  human  life.  There  were  no  wholesome  laws,  no  reparations  of 
churches,  no  pursuit  of  liberal  arts;  but  a  kind  of  stupidity,  and  madness, 
and  forgetfulness  of  manners  had  possessed  the  mitid.o  of  men." 

And  a  little  after, — "I  cannot,"  says  he  "  but  much  wonder  fiom  whence 
these  tragical  examples  of  the  Popes  should  spring,  and  how  their  minds 
should  conio  to  be  so  devoid  of  all  piety,  as  neither  to  regard  the  person  which 
they  sustained,  nor  the  place  they  were  in. — Enead.  9,  Lib.  i,  900. 

Phil,  liurgomansis  says — 

"  It  happened  in  that  age,  through  the  slothfulness  of  men,  that  there  was  a 
general  decay  of  virtue,  both  in  the  head  and  in  the  members." — (Ann.  906.) 

I  wonder  who  the  Head  was  1     And  again, 

"These  times,  through  the  ambition  and  cruel  tyranny  of  the  Popes,  were 
extremely  unhappy ;  for  the  Popes  betting  aside  the  fear  of  God  and  his  wor- 
ship, fell  into  such  enmities  among  themselves,  as  cruel  tyrants  exercise 
'owards  one  another." — (Ann.  908.) 


i 


f 


•I 


III 


TIIK    DOCTRINE    OF    Pt'lk^J4T0R¥■. 


131 


ist  Jesus  our 

e  passage 

0  shall  ac- 
ies,  "  God 
accuser  of 
t  shall  con- 
Jesus  that 
;y  the  way, 
s  the  pas- 
cxpvession 
verse ;  the 
y  any  thing 
itifies  them, 

condemn  1 
alted  to  the 
his  people"? 

1  be  against 
ne  condemn 

iding  to  you 
hich  clearly 
s  was  such, 
;y  have  been 

lins : 

t  tliis  day  more 
Id  impose  upon 


of  all  arts  did 
Popes  nor  other 
ig  that  inight  be 
I  reparations  of 
,  and  madness, 
1." 

er  fiom  whence 
low  their  niirids 
he  person  which 
,900. 


that  there  was  a 
3."— (Ann.  906.) 


the  Popes,  were 

]rod  and  his  wor- 

tyrants  exercise 


! 


4 


And  Platina,  their  own  writ«r,  in  hi^  History  of  the  Popes, 
gives  the  following  account  of  their  barbarities  to  their  prede- 
cessors, though  many  years  deceased. 

"These  Popes  minded  notliing  else  but  how  they  might  extinguish  both 
tlio  name  and  dignity  of  their  predecessors." 

Sigonius,  speaking  of  these  times,  about  the  commencement 
of  the  10th  century,  calls  them — 

"The  foulest  and  blacitest,  both  in  respect  to  the  wickedness  of  the  princes 
and  madness  of  tlie  people,  that  are  to  be  found  in  all  antiquity." — Do  Regn. 
Ital.  Lib.  6. 

Genebrard,  speaking  of  the  same  time,  observes, 

"This  is  called  the  unhappy  age,  being  destitute  of  men  eminent  for  wit 
and  learning ;  as  also  of  timious  princes  and  Popes.  In  this  time  there  was 
scarce  any  thing  done  worthy  to  be  remembered  by  posterity." — Chron.  Lib.  4. 

Gerbert,  about  the  beginning  of  the  eleventh  century,  gives 
this  brief  character  of  the  Roman  Church,  in  his  Epist.  40, 

"The  world  stands  amazed  at  the  manners  of  Rome." 

Werner  gives  this  character  of  these  times  in  these  words : 

"  About  the  year  of  our  Lord  one  thousand,  there  began  an  effeminate  time, 
in  which  the  Christian  faith  began  to  degenerate  exceedingly,  and  to  decline 
from  its  ancient  vigour;  insomuch,  that  in  many  countries  of  Christendom, 
neither  sacraments,  nor  ecclesiastical  rites  were  observed ;  and  people  were 
given  to  soothsaying,  and  withcrafts ;  and  the  priefet  was  like  the  people."— 
Fac  Temponnu. 

Strong  indeed  is  the  complaint  of  a  great  prelate,    lie  says — 

"In  the  west,  and  almost  all  the  world  over,  especially  among  those  who 
are  called  the  faithful,  faith  failed,  and  there  was  no  li  ar  ofGod  among  them. 
Justice  was  perished  from  among  men,  and  violence  prevailing  against  ec|nity, 
governed  the  nations.  B'raud,  deceit  and  the  acts  of  coz(!nuge  were  grown 
universal.  AH  kind  of  virtue  gave  way  as  an  useless  thing  and  wickedness 
supplied  its  place.  The  world  seemed  to  be  declining  apace  towards  its  even- 
ing, and  the  second  coming  of  the  Son  of  Man  to  draw  near:  for  love  was 
grown  cold,  and  faith  was  not  found  on  earth.  All  things  were  in  confusion, 
and  the  world  looked  as  if  it  would  return  again  to  its  old  chaos.  All  sorts 
♦  *♦♦*♦♦  were  committed  with  the  same  freedom  as  if  tlipy  had 
been  lawful  actions ;  for  men  neither  blushed  at  them,  nor  were  punished 
for  them.  Nor  did  the  clergy  live  better  than  the  people ;  for  the  bishops 
were  negligent  of  the  duty  oftheir  place,  &c,  &c.  In  a  word,  men  run  them- 
selves headlong  into  all  vice,  and  all  flesh  had  corrupted  its  way." — Bell. 
Sacr.  Lib.  1,  cap.  18. 

Such  was  the  state  of  things  in  the  dark  ages,  when  princea 
bowed  their  knee  to  the  Pope — did  any  improvement  afterwards 
takes  place  ? 

St.  Bernard  in  the  thirteenth  century,  complain  thus, 

"We  cannot  now  say,  as  is  the  people,  so  is  the  priest;  for  the  people  are 
not  so  bad  as  the  priests." — In  Conv.  S.  Pauli.  Ser.  1. 

And  again,  "The  bishops  to  whom  the  church  of  God  is  now  committed, 
are  not  teachers  but  seducers,  not  pastors  but  impostors,  not  prelates  but 
Pilates." 


Ill 


■\7^. 


132 


THE    DOCTRINE    OF    PURGATORY. 


m 


m 


'*!     I 


Mr.  Maguire — T  agree  probably  »\ith  Mr.  Pope  in  a  great 
portion  of  what  he  has  quoted  from  Scripture.  When  Mr.  Pope 
talks  of  a  deiontion  for  one  thousand  years  in  purgatory,  and 
speaks  of  those  who  were  overwhelmed  by  the  deluge,  I  have 
only  to  say,  that  as  they  died  in  mortal  sin,  they  could  not  there- 
fore get  admission  even  to  purgatory.  The  patriarchs  departed 
in  peace  with  God,  but  I  affirm  that  they  were  detained  in  prison 
until  our  Saviour  came  to  them  after  his  death,  to  announce  tlie 
glorious  tidings  of  salvation.  For  no  man  ''-ould  enter  heaven 
unless  through  the  infinite  merits  of  Christ  crucified.  The  patri- 
archs remained  in  a  third  place  until  released  by  Christ.  This 
is  a  point  of  Catholic  doctrine.  The  onus  lies  on  Mr.  Pope  to 
show  that  that  third  place  has  ceased  to  exist. 

As  to  the  text  quoted  relative  to  the  sin  against  the  Holy  Ghost, 
St.  Augustine,  St.  Cyprian,  and  a  variety  of  more  recent  com- 
mentators, declare  that  it  is  to  be  understood,  like  the  text  con- 
cerning the  rich  man,  not  of  an  absolute  impossibility,  but  of 
great,  perhaps  extreme  difficulty;  that  is,  the  grace  of  repentance 
must  come  from  the  Holy  Ghost.  Now  he  who  attributes  the 
work  of  the  Holy  Ghost  to  the  Devil,  cannot  receive  such  grace, 
therefore  his  salvation  must  be  a  matter  of  great,  of  rare  diffi- 
culty— since  his  repentance  depends  upon  the  spirit  he  blas- 
phemes. But  if  the  heart  of  the  man  who  has  even  committed 
such  a  sin  shall,  in  the  course  of  time,  become  thoroughly 
changed — if  he  shall  sincerely  and  heartily  repent,  will  Mr.  Pope 
say  that  our  Saviour  will  not  extend  forgiveness  to  that  man  ? 
That  is  the  opinion  of  some  Protestant  Divines  ;  but  it  never 
shall  be  mine.  I  said  that  there  was  no  pain  where  Christ  was. 
My  friend  retorted,  and  affirmed  that  wherever  Christ  was  pre- 
sent, there  were  heaven  and  happiness.  He  concluded  this 
portion  of  his  argment  with  an  appeal  to  the  feelings  of  the  meet- 
ing. I  shall  make  no  efforts  to  excite  your  feelings  or  to  bring 
into  play  your  prejudices  and  passions.  My  only  appeal  shall 
be  to  direct  and  positive  arguments. 

Mr.  Pope  referred  to  what  \a  said  of  Nicanor  in  the  book  of 
Maccabees,  in  order  to  prove  that  that  book  was  not  canonical 
or  inspired.  Do  wo  not  •"^ad  in  the  book  of  Judges  that  Jeptl:<> 
who  is  there  recorded  as  the  ruler  of  the  people  of  Goland — wl:'> 
is  spoken  of  is  a  vaUant  man,  slew  his  own  daughter,  in  pursi;- 
anceofavov/  made  to  God.  Are  we,  therefore,  to  reject  us 
uncanonical  tae  book  in  which  this  is  recorded  ?  Do  we  not  read 
of  Moses  having  murdered  the  Egyptian — of  a  father  having 
children  by  his  own  two  daughters.  Are  the  books  in  which 
those  facts  are  related  to  be  discarded  as  uncanonical  ? 

Did  Mr.  Pope  quote  any  passages  to  prove  that  the  righteous 
must  go  directly  to  heaven,  withojit  passing  through  purgatory? 


perf 
to 

UP 

Ic. 


sple 

sole 

thei 

the 

its 


THE    DOCTRINE    OF    PURGATORY. 


133 


1  a  gieat 
Ir.  Pope 
ory,  and 
3,  I  have 
lot  there- 
de  palled 
in  prison 
•unce  the 
ji-  heaven 
rhe  patri- 
ot. This 
.  Pope  to 

)ly  Ghost, 
;ent  corn- 
text  con- 
ity,  but  of 
epentance 
ibutes  the 
uch  grace, 
rare  diffi- 
t  he  blas- 
:ommitted 
horoughly 
Mr.  Pope 
that  man'? 
ut  it  never 
>hrist  was. 
it  was  pre- 
luded this 
f  the  meet- 
or  to  bring 
3pcal  shall 

he  book  rf 
t  canonical 
hat  Jeptl' , 
iland — wl:'> 
r,  in  pursi;- 
o  reject  us 
we  not  read 
ther  having 
ks  in  which 

il? 

le  righteous 
purgatory  1 


If  the  just  man  fall  seven  times  a  day,  is  it  derogating  from  the 
merits  of  Christ  to  sav,  that  that  man  must  suffer  for  a  time  in 
purgatory  ]  Did  not  our  Saviour  annex  conditions  to  our  obtam- 
ing  salvation,  such  as  baptism, — without  which  the  atonement  on 
the  cross  cannot  be  applied  to  us  1  Christ  will  not  redeem  ua 
unless  we  are  washed  in  the  waters  of  baptism.  Does  he  any 
v.'here  say,  that  man  will  be  justified  by  faith  only,  without  baptism? 
With  regard  to  the  belief  of  the  Greek  church,  on  the  subject 
of  purgatory,  I  have  here  the  translation  of  Dupin's  Ecclesiasti- 
cal History,  by  a  Protestant,  and  from  it  I  shall  read  the  follow- 
ing passage : 

''  It  is  evident  from  some  very  ancient  records  of  the  church,  that  it  was  a 
custom  among  the  christians,  ab  antiquo,  to  pray  for  the  souls  of  the  faithful 
departed,  in  the  dreadful  mysteries.  St.  Chrysostom  plainly  tells  ua,  that  it  was 
decreed  by  the  Aposttes.  It  is  certain,  that  it  was  in  use  about  two  hundred 
years  at\er  Christ.  This  is  proved  from  Tertullian,  who  thus  speaks,  '  let  the 
faithful  widow  pray  for  the  soul  of  her  husband.'  This  we  find  practised  by 
many  of  the  most  eminent  Fathers  of  the  church." 

I  have  already  proved  by  quotations  from  Tertullian,  St. 
Cyprian,  and  other  most  eminent  Fathers,  that  during  the  first 
five  hundred  years  of  the  Christian  era,  it  was  the  practice  of 
the  church  to  pray  for  the  dead.  And  I  have  shown  in  the 
foregoing  extract,  what  is  the  opinion  of  the  Greek  church. 
When  Claude,  the  Huguenot,  was  engaged  in  the  celebrated 
conference  with  Bossuet,  he  went  to  the  trouble  of  writing  to 
the  Griek  church,  in  order  to  ascertain  J  eir  opinions  on  the 
doctiines  of  transubstantiation,  purgatory,  and  the  invocation  of 
saints.  A  council  of  the  Greek  church  was  assembled,  and  the 
bishops  who  attended  solemnly  decided,  that  they  held  the 
doctrine  of  the  real  presence  of  Christ  in  the  sacrament,  the 
doctrine  of  purgatory,  and  of  the  invocation  of  saints. 

With  respect  to  the  char-acter  of  the  Catholic  church,  the  fol- 
lowing passage  is  taken  from  the  works  of  the  celebrated  Dr- 
Jeremy  Taylor,  whose  orthodoxy  will  not  surely  be  questioned 
by  Mr.  Pope : 

"There  are  many  considerations  in  the  Catholic  church,  which  may  retain 
persons  of  mucl)  reaaoii,  and  more  piely,  in  its  communion.  They  know  it 
to  have  been^he  religion  of  their  forefathers,  which  had  possession  of  men's 
ui'Jerstandings  before  Prctestantisin  had  a  name.  First,  its  doctrines  had  a 
Ic  .g  continuance  and  possession  of  the  church;  which,  therefoie,  cannot  bo 
eu:  iiy  supposed  in  the  present  possessors  to  be  a  design,  since  they  have 
receivtd  it  from  so  many  ages.  Its  long  vrescnpUon,  which  is  such  a  preju- 
dice, aa  cannot  with  many  arguments  be  retrenched,  as  relying  upon  these 
grounds,  that  truth  is  more  ancient  than  falsehood ;  that  God  would  not,  for 
so  many  ages,  forsake  his  church  and  leave  her  in  error.  Then  comes  the 
splendour  and  beauty  of  that  church ;  its  pompous  service,  the  stateliness  and 
solemnity  of  its  hierarchy,  its  name  'Catholic,'  the  antiquity  of  its  doctrines, 
the  continual  succession  of  its  bishops,  and  their  immediate  derivation  from 
the  Apostles.  Add  to  th^s  the  multitude  and  variety  of  people  which  are  of 
\t«  persuasion,  the  consent  of  elder  ages,  the  great  consent  of 


4. 


12 


1  part 


134 


THK    DOCTRINE    OP    PURGATORY. 


another,  contriisted  with  the  great  diflt;rences  which  are  commenced  among 
their  adversaries.  To  this  again  add  its  happiness  in  being  the  instrument 
in  converting  divers  nations — the  piety  and  austerity  of  its  religious  orders — 
the  single  li^  of  its  priests  and  Ijisliops — the  severity  of  its  fasts — tiie  great 
reputation  of  its  bishops  for  faith  and  sanctity — the  known  hohness  of  some 
of  its  rehgious  founders  of  orders — its  miracles — the  accidents  and  casualties 
which  have  happened  to  its  adversaries,  the  oblique  acts  and  indirect  pro- 
ceedin;;«<  of  some  of  those  wlio  have  departed  from  it,  and  above  all,  the  name 
of  heretic  and  schismatic  which  the  Catholic  church  has  fastened  on  them. 
Protestants  commit  themselves  by  the  conduct  of  the  new  reformers — at  first, 
a  few  and  of  the  lowest  rank  of  the  clergy,  being  made  under  eccle°'astical 
censures,  assisted  against  their  spiritual  superiors  by  some  secular  powers, 
when  both  these  and  they  were  subject  to  that  ecclesiastical  hierarchy,  which 
they  opposed." 

The  following  passage  is  taken  from  Sir  Edwin  Sandys* 
Relation  of  the  Western  Religion : — * 

"  The  Catholic  church  was  founded  by  the  Apostles,  with  promise,  that  the 
gates  of  hell  .^iiould  not  prevail  against  it.  It  has  continued  on  now,  till  the 
end  of  1600  years,  with  an  honourable  line  of  near  two  hundred  and  forty 
Popes,  succensors  of  St.  Peter, — both  tyrants,  traitors,  pagans,  and  heretics, 
in  vain  wresting,  raging,  and  undermining  it.  All  the  general  councils,  that 
ever  were  in  the  world  have  approved  and  honoured  it.  God  hath  miracu- 
lously blest  it  from  above,  so  that  many  doctors  have  enriched  it  with  their 
writings ;  armies  of  saints  have  embellished  it  with  their  hohness ;  martyrs 
with  their  blood ;  virgins  with  their  purity.  Even  at  this  day,  amid  the  diffi- 
culties of  unjust  '•ebellions,  and  tlie  unnatural  revolts  of  her  nearest  children, 
yet  she  stretcheth  out  her  arms  to  the  utmost  corners  of  the  world,  newly 
embracing  whole  nations  into  her  bosom.  In  all  other  opposite  churches 
there  are  found  inward  dissensions  and  contrariety ;  change  of  opinions, 
uncertainty  of  resolutions,  with  robbing  of  churches,  rebelling  against  gov- 
ernors, and  confusion  of  order.  In  the  Catholic  church  there  is  undivided 
unity ;  resolutions  unalterable ;  the  most  heavenly  order,  reaching  from  the 
height  of  all  power  to  the  lowest  of  all  subjection :  aii  with  admirable  harmony, 
and  undefective  correspondence,  bending  the  ^ame  way,  to  the  effecting  of  the 
same  work,"  &c. 

The  venerable  and  learned  Earl  Fitzwillianri,  in  his  Letters 

of  Atticus,  thus  speaks  of  the  Catholic  church  : 

"  How  I  am  struck  with  admiration,  when  I  come  to  consider  the  antiquity 
of  this  venerable  Roman  church ;  its  vast  extent;  the  majesty,  the  magnifi- 
cence, the  symmetry  of  its  edifice;  its  immutable  stability  amid  all  the  perse- 
cution which  it  has  undergone ;  its  admirable  discipline,  which  seems  traced 
out  by  the  hand  of  supernatural  wisdom ;  the  impotence  of  its  adversaries, 
notwithsanding  all  their  sophistry,  invectives,  ana  calumnies;  when  I  con- 
template the  dignity,  the  virtue,  the  talents  of  its  apologists;  the  vices,  the 
dishonesty  of  its  first  assailants ;  the  total  extinction  of  so  many  sects, 
which  have  risen  up  against  it;  the  little  consistency  of  the  present  sects j 
their  variations  on  points  of  doctrine,"  &c. 

The  ministers  of  the  French  reformed  churches,  in  a  memit)rial, 
which  they  presented  to  the  government,  in  the  1760,  express 
themselves  upon  this  subject,  in  the  following  manner : — 

"We  do  not  dissemble,  that  in  the  parallel,  which  wc  sometimes  make 
between  your  church  and  ours,  the  striking  features,  notwithstanding  some 
abuses,  are  on  your  side.    You  certainly  existed  before  we  did,  since  your 

*  See  Note  on  this  passage  appended  to  Mr.  Pope's  Second  Speech  on  Fourth  Day 


Sit 


th 


giu 
the 


m< 


THE    DOCTRINE    OF    PURGATORV. 


135 


need  among 
B  instrument 
ous  orders — 
s— the  great 
iiess  of  some 
nd  casualties 
indirect  pro- 
all,  the  name 
led  on  them, 
ncrs — at  first, 
ecclesiastical 
■cular  powers, 
■rarchy,  which 

im  Sandys' 

omise,  that  the 
)n  now,  till  the 
(Ired  and  forty 
3,  and  heretics, 
li  councils,  that 
d  hath  miracu- 
ed  it  with  their 
liness;  martyrs 
,  amid  the  diffi- 
learest  children, 
lie  world,  newly 
posite  churches 
We  of  opinions, 
ng  against  gov- 
sre  is  undivided 
laching  from  the 
riirable  harmony, 
le  effecting  of  the 

in  his  Letters 

ider  the  antiquity 
;sty,  the  magmfi- 
niid  all  the  perse- 
lich  seems  traced 
)f  its  adversaries, 
lies ;  when  I  con- 
Ms;  the  vices,  the 
f  BO  many  sects, 
he  resent  sects; 

in  a  memt)rial, 

;  1750,  express 

anner : — ■ 

pomctimes  make 
l^vithstanding  some 
wo  did,  since  your 

ech  on  Fourth  Day 


origin  is  coeval  with  that  of  the  Apostles.  Wliilst,  as  for  us,  we  have  not 
yet  existed  three  centuries:  since  in  1515,  both  your  ancestors  and  ours 
communicated  at  the  same  mass:  celebrated  together  the  feast  of  Easter: 
and  lived  in  perfect  unanimity  of  sentiment.  iMoreover,  the  chain  of  tradition, 
whos*^  first  link  was  attaciied  by  Peter  and  Paul  to  tlio  church  of  Rome,  has 
been  in  such  manner  preserved  amongst  you,  tlmt,  if  tiie  Irenfeuses,  the 
Gregories,  the  Atlianasmses,  the  Chrysostoms,  were  now  again  to  return  to 
the  earth,  it  would  bo  in  the  church  of  Rome  alone,  that  they  would  find  that 
society,  of  which,  once,  they  had  been  the  members," 

It  was  such  considerations  as  these  that  induced  Henry  the 

Fourth  of  France,  to  abandon  the  Protestant,  and  embrace  the 

Catholic  religion. — 

"  When  this  illustrious  hero,  previously  to  his  conversion,  was  induced  to 
study  the  Catholic  religion,  he  proposed,  through  the  medium  of  Sully,  a 
variety  of  questions  to  the  Protestant  ministers.  Amongst  others  he  proposed 
the  following: — 'Whether  it  was  lawful  for  him  to  become  a  Catholic?' 
Their  reply  was : — '  That  it  was  lawful  for  him  (o  become  a  Catholic :  seeing, 
that  salvation  is  attainable  in  tlie  Catholic  church.'  They  added,  it  is  true, 
'Our  religion  is  the  more  perfect;  but  still,  tlie  church  of  Rome  is  sufficient 
for  all  the  securities  of  future  happiness.'  This  answer  obtained, — the  mon- 
arch now  consulted  the  Catholic  prelates  and  theologians  respecting  the 
security  of  salvation  in  the  Protestant  church.  But,  he  could  not  find  one 
single  individual  amongst  these,  that  would  allow  such  benefit  to  exist  in  this 
society.  Whence,  he  reasoned  in  this  manner  with  the  Protestant  ministers : 
•  You  pretend,'  he  said  to  them, '  that,  by  continuing  in  your  communion,  my 
religious  state  is  more  perfect,  than  if  I  were  to  become  a  Catholic;  whilst, 
at  tlie  same  time,  you  own,  tiiat  I  may  bo  saved  in  the  v.  atliolic  church. 
Now,  the  Catholics,  on  the  contrary,  all  maintain  that  salvation  is  not  attain- 
able in  your  religion  ;  but  that  it  is  confined  to  the  chinch  of  Rome.  So 
that,  by  uniting  myself  to  the  church  of  Rome,  I  may  be  saved,  both  according 
to  your  acknowledgment  and  theirs.  Therefore,  I  should  be  the  maddest  o? 
men,  if,  in  a  business  of  such  infinite  importance,  I  did  not  take  the  safest 
side  ;  consequenlly,  I  decide  in  favour  of  the  church  of  Rome,  in  which,  by  the 
acknowledgment  of  all  the  world,  and  even  of  the  men  who  are  the  most 
opposed  to  each  other — my  salvation  is  secure.' " 

Such  was  the  reasoning,  ami  such  the  decision,  of  Henry. 
Tiiey  were,  alike,  the  dictates  of  good  sense  and  prudence. 
The  declaration  of  the  Protestant  university  of  Helinstadt,  in 
the  case  of  the  Protestant  princess  of  Wolfenbuttle,  who  was 
destined  to  be  tnarried  to  the  archduke  of  Austria,  is  similar  to 
the  preceding  one  of  the  French  reformed  ministers,  and  presents 
the  same  kind  of  inference.  The  members  of  the  above  univer- 
sity, in  the  year  1707,  were  consulted, 

"  Wlietlier  in  the  consideration  of  tlie  proposed  marriage,  the  princess 
:night,  iu  conscience,  embrace  the  Catholic  religion?" 

The  answer,  delivered  in  the  form  of  a  declaration,  was  to 

the  following  effect :  — 

"  First,  that  the  difForrnce  between  the  Protestant  and  the  Catholic  reli« 
gions  is  not  fuiidaniLMitiil.  Secondly,  that  is  therefore  lawful  to  pass  from 
the  Protestant  to  the  Caliiolic  chiirch." 

Mr.  Pope,  you  will  be  pleased  to  recollect,  drew  a  frightful 
picture  of  this  same  Catholic  ch  irch,  and  described  some  of  the 


'i 


136 


THE    DOCTRINE    OF    PURGATORY. 


!l    i 


'I     { 


i   ) 


Popes  in  the  dark  ages  as  execrable  characters.  I  will  not 
deny — indeed,  I  have  already  admitted,  that  there  were  some 
bad  characters  among  the  Popes — but  they  were  few  in  number. 
Were  there  not  bad  she  Popes  in  England  ? 

Mr.  Pope  spoke  of  the  dissolute  lives  of  the  clergy,  but  he 
does  not  describe  more  faithfully  than  does  Reeve,  in  his  Eccle- 
siastical History,  the  dissoluteness  and  neglect  of  morals  which 
brought  on  the  Reformation.  A  reformation  was  decidedly  re- 
quired, but  it  was  a  reformation  in  morals.  Such  a  reformation 
as  the  Almighty  would  bring  about,  by  the  instrumentality  of  good 
and  virtuous  characters.  Mr.  Pope  quotes  a  passage  from  Da- 
vid :  "  Wash  me  yet  more  from  my  iniquity  and  cleanse  mc 
from  my  sin."  Here  is  the  strongest  proof  that  David  had  been 
already  forgiven  his  sins,  and  his  supplication  to  the  Lord  to 
wash  hwi  still  more,  shows  that  the  temporal  punishment  of  the 
sin  remains  after  the  eternal  had  been  remitted.  David  adds — 
"  For  I  know  my  iniquity,  and  my  sin  is  always  before  me." 
David  well  knew  the  effects  of  sin — he  was  aware,  that  though 
the  eternal  punishment  due  for  his  iniquities  had,  through  the 
mercy  of  God,  been  remitted,  that  still  he  had  a  further  account 
to  render,  and  that  a  temporal  punishment  was  still  to  be  inflicted. 

Mr.  Pope  has  endeavoured  to  work  upon  the  feelings  of  his 
auditory,  by  continual  appeals  to  the  merits  of  the  Redeemer's 
sacrifice.  Did  I  ever  deny  that  the  merits  of  Christ's  blood 
washed  out  all  sin  1  But  who  will  deny  that  a  moral  martyrdom 
will  render  us  more  acceptable  in  the  eyes  of  the  Redeemer? 
Who  will  assert,  that  if  Christ  grants  favours  to  us,  vve  should 
not  labour  to  render  ourselves,  in  a  certain  degree,  deserving 
of  them  ]  Will  not  a  master  be  more  ready  to  grant  favours  to 
a  servant,  in  proportion  as  that  servant  becomes  entitled  to  them 
by  his  good  and  moral  conduct  1  Though  I  am  not,  like  Mr. 
Pope,  always  dwelling  upon  the  merits  of  our  Redeemer's  blood, 
which  should  never  be  introduced  but  with  reverence  and  awe, 
yet  I  am  always  ready  to  assert  my  faith  in  their  infinite  and 
glo'ious  eflnicacy.  Mr.  Pope  has  spoken  of  the  confidence  of 
the  true  believers — I  would  remind  those  who  possess  such  con- 
fidence to  beware.  I  would  tell  them,  in  the  language  of  scrip- 
ture, to  "  take  heed  lest  they  fidl."  The  inspired  writer  says, 
*'  that  no  man  knoweth  whether  he  be  worthy  of  love  or  hatred," 
and  our  Saviour  says,  "  Learn  of  me,  because  I  am  meek  and 
humble  of  heart."  If  meekness  and  humility  were  more  pre- 
valent at  the  present  day,  this  discussion  had  never  taken  place. 
I  have  been  upwards  of  nine  years  in  the  mission,  and  I  never 
preached  a  controversial  sermon,  un^'l  T  found  the  Biblicals 
assailing  my  flock  in  all  quailf  rs — until  I  saw  wolves  in  sheep's 
clothing,  endeavouring  to  lead  them  from  their  faith,  and  car-* 


till 


THE  DOCTRINE  OF  PURGATORY. 


137 


I  will  not 
were  some 
in  number. 

srgy,  but  he 
I  his  Eccle- 
orals  which 
Bcidedly  re- 
reformation 
ility  of  good 
ge  from  Da- 
cleanse  me 
vid  had  been 
the  Lord  to 
iment  of  the 
►avid  adds — 
before  me." 
,  that  though 

through  the 
:ther  account 
0  be  inflicted, 
ielings  of  his 

Redeemer's 
Christ's  blood 
al  martyrdom 
5  Redeemer'? 
us,  we  should 
•ee,  deserving 
ant  favours  to 
ntitled  to  them 

not,  like  Mr. 
eemer's  blood, 
ence  and  awe, 
;ir  infinite  and 

confidence  of 
sess  suchcon- 
tmage  of  scrip- 
id  writer  says, 
ave  or  hatred," 

am  meek  and 
ivere  more  pre- 
fer taken  place, 
m,  and  I  never 
d  the  Biblicals 
olves  in  sheep's 

faith,  and  car- 


'.S 


rying  on  their  operations  with  a  tract  in  one  hand  and  the  money 
in  the  other — 1  then  found  it  necessary  to  stand  forward  and 
protect  the  religious  principles  of  that  flock,  over  which  I  was 
appointed  the  spiritual  guardian  and  guide. 

The  council  of  Trent  never  said,  that  the  merits  of  the  saints 
can  avail  any  thing  fer  se.  They  merely  serve  others  through 
the  blood  of  Jesus  Christ.  Christ  is  the  door  through  which  we 
shall  enter — He  is  the  vine — we  are  the  branches — and  what- 
ever good  works  we  may  perform,  or  whatever  merits  we  may 
possess,  are  not  to  be  attributed  to  us,  but  to  that  divine  tree 
whence  we  spring,  and  from  which  we  derive  our  life  and  nour- 
ishment. Let  every  pastor  take  care  of  his  flock — I  do  not,  in 
that  respect,  invade  the  rights  of  others.  Mr.  Pope  may  say, 
that  he  is  commissioned  to  preach  to  my  flock,  but  I  deny  the 
fact.  I  say  that  he  has  no  ordinary  mission  to  do  so,  and  he 
must  prove  an  extraordinary  mission  by  miracles,  as  Christ  and 
Moses  did.  If  he  have  an  extraordinary  mission,  let  him  give 
us  such  proofs  of  it,  and  I  am  ready  to  join  with  him. 

I  merely  wish  on  this  occasion  to  employ  argument,  not 
rhetoric ;  and  to  appeal,  not  to  your  prejudices  and  passions, 
but  to  the  sober  reflections  of  your  understandings.  If  I  shall 
be  able  to  remove  the  prejudices  of  the  honest  amongst  my 
Protestant  countrymen,  I  shall  consider  myself  as  having 
achieved  much. 

During  the  heat  of  the  Reformation,  it  will  be  allowed  that 

expressions  escaped  from  the  exasperated  parties  on  both  sides, 

which  had  better  been  forgotten.     We  Catholics  may  appeal  to 

the  learned  and  honest  Thorndyke,  who  in  his  "  Just  Weights 

and  Measures,"  says, 

"The  worship  of  the  Host  is  not  idolatry,  for  the  flesh  and  blood  of  Christ 
is  no  idol  to  Christians,  wheresoever  he  is  worshipped.  He  that  worships 
the  Host  believes  the  Lord  Jesus  Christ  to  be  the  only  true  God,  liyposta- 
tically  united  to  our  flesh  and  blood  ;  which  beins;  present  in  the  Euciiarist 
in  such  manner  as  lie  is  not  present  every  where,  there  is  due  occasion  to  give 
it  that  worship  in  the  Eucluuist,  with  which  the  Godhead  in  our  manhooa  is 
to  be  worshipped  with  upon  all  occasions.  Will  any  Papist  acknowledge 
that  he  honours  the  elements  of  the  Eucharist  for  God  ?  Will  common  sense 
charge  him  with  honouring  that  in  the  sacrament  which  he  does  not  believe 
to  be  tliere  ?  This  is  a  calumny  by  which  Protestants  lead  the  public  by  the 
nose." 

He  subsequently  adds, 

"  They  that  separate  from  the  church  of  Rome,  as  being  idolatrous,  are 
thereby  schismatics  before  God." 

Mr.  Pope  has  attacked  the  Catholic  clergy  for  receiving 
money  for  saying  masses.  The  Catholic  clergy  depend  for 
support  upon  their  flocks  ;  they  possess  not  the  tithes  and  green 
acres,  and  the  fat  of  the  land.  Give  them  a  certain  portion  of 
the  tithes  and  glebes,  and  I  promise  you  they  will  never  look  to 

1 2  * 


'■■  T 


^il; 


138 


THE    DOCTRINE    OF    PURGATORY. 


H 


the  poor,  even  for  the  most  trifling  compensation.  We  read 
that  the  labourer  is  worthy  of  his  hire,  and  that  he  who  preaches 
the  gospel  should  live  by  the  gospel.  Surely  Mr.  Pope  will  not 
assert  the  contrary. 

Mr.  Pope. — My  opponent  has  acknowledged,  that  they  who 
perished  in  the  flood,  died  in  mortal  sin.  Therefore,  according 
to  Mr.  Maguire's  own  showing,  as  those  spirits  were  confined 
in  the  prison  spoken  of  by  St.  Peter,  the  prison  could  not  have 
been  purgatory.  My  friend  says,  that  the  onus  lies  on  mc  to 
prove  that  there  is  not  a  third  place.  I  reply,  that  the  onus  rests 
on  Mr.  Maguire  to  prove  the  existence  of  a  third  place,  and 
also  to  show,  that  that  third  place  is  piirgatory.  He  asks,  if 
there  was  the  disposition  to  repent,  would  not  God  forgive  the 
sin  against  the  Holy  Ghost?  Every  one  who  possesses  repen- 
tance towards  Gc^  and  faith  towards  our  Lord  Jesus  Christ,  is 
accepted  of  him  ;  but  this  sin,  whatever  it  be,  appears  to  inflict 
the  awful  punishment  of  judicial  blindness.  Mr.  Maguire  has 
himself  admitted,  that  the  sin  is  unpardonable.  I  do  not  decide, 
whether  this  sin  can  be  committed  in  the  present  day  ;  perhaps, 
the  commission  of  it  was  confined  to  the  times  of  the  Saviour — 
Mr.  Maguire  alludes  to  the  cases  of  Lot  and  of  Jephtha.  I 
answer,  that  the  scriptures,  as  a  faithful  history  of  human  nature, 
must  contain  narratives  of  crime  ;  but  yet,  do  we  ever  find  the 
sacred  volume  speaking  of  acts  of  depravity,  in  language  of 
sanction  and  commendation  1  Does  the  question  need  a  reply  1 
The  criminal  act  is  either  pointedly  condemned  in  the  immediate 
context  of  the  narration,  or  by  the  spirit  and  precepts  of  the 
inspired  volume.  But  what  are  we  to  think  of  the  book  of 
Maccabees,  which  not  merely  relates  an  act  of  suicide  ;  but  pos- 
itively commends  it ;  *'  Choosing  rather  to  die  noblij,  Nicanor 
struck  himself  with  his  sword  ?"  Is  this  the  authority  of  inspi- 
ration? Is  this  b.avery,  to  fear  to  meet  death  by  the  arm  of 
another,  and  choose  rather  to  fall  on  his  own  sword  l  My  friend 
has  alluded  to  circumcision  and  baptism.  I  would  say  of  bap- 
tism, what  Paul  said  of  cirruii.cision: 

"He  is  not  a  Jew,  which  is  one  outwardly ;  neither  is  that  circumcision 
which  is  outward  in  the  flesh :  but  he  is  a  Jew  which  is  one  inwardly ;  and 
circumcision  is  that  of  the  heart,  in  the  spirit,  and  not  in  the  letter;  whose 
praise  is  not  of  men,  but  of  God." — Rom.  ii,  28,  29. 

I  believe  that  God  will  never  exclude  a  sinner  from  heaven, 
if  his  dependance  be  founded  upon  the  blood  of  Jesus,  though 
he  be  not  baptized.  Mr.  Maguire  appears  to  have  a  high 
respect  for  the  Established  church.  I  would  refer  him  to  her 
catechism,  which  says,  that  "  the  sacraments  of  baptism  and  the 
Lord's  supper,  are  generally  necessary  to  salvation."     She  does 


THE    DOCTRINE    OF    PURGATORY. 


139 


■\ 


c»n.     We  read 

who  preaches 

.  Pope  will  not 


that  they  who 
'ore,  according 
were  confined 
ould  not  have 
lies  on  me  to 
t  the  onus  rests 
tird  place,  and 
He  asks,  if 
rod  forgive  the 
ssesses  repen- 
l^esus  Christ,  is 
)ears  to  inflict 
.  Maguire  has 
do  not  decide, 
day ;  perhaps, 
the  Saviour — 
)f  Jephtha.  I 
human  nature, 
ever  find  the 
1  language  of 
1  need  a  reply  1 
the  immediate 
recepts  of  the 
if  the  book  of 
cide ;  but  pos- 
yioblij,  Nicanor 
lority  of  inspi- 
by  the  arm  of 
d  1  My  friend 
dd  say  of  bap- 

that  circumcision 
le  inwardly ;  and 
the  letter ;  whose 

from  heaven, 
Jesus,  though 
)  have  a  high 
ifer  him  to  her 
aptism  and  the 
n."    She  does 


not  *iay,  "  absolutely  and  essentially."  Mr.  Maguire  has  said, 
that  the  Redeemer  made  salvation  depend  upon  baptism  as  a 
condition.  "  He  that  believeth  and  is  baptized,  shall  be  saved, 
he  that  believeth  not  shall  be  condemned."  It  does  not  say,  he 
that  is  not  baptized  shall  be  condemned.  Taking  him  on  his 
own  ground,  I  would  ask,  does  he  mean  to  draw  a  parallel 
between  baptism  and  the  excruciating  luiiuents  of  purgatory, 
ei'en  as  conditions  of  salvation  ?  When  the  jailer  at  Philippi 
asked,  what  shall  I  do  to  be  saved  1  St.  Paul  simply  replied, 
"  Believe  on  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved  ;" 
afterwards  I  admit,  that  he  administered  baptism  as  the  initiating 
right  of  Christian  communion.  My  friend  has  referred  to  the 
Greek  church — the  authority  of  the  Greek  church  weighs  but 
little  with  me.  The  statement  that  the  Greeks  did  not  believe 
in  purgatory,  was  a  quotation  from  Fisher,  the  Roman  Catholic 
bishop.  I  omitted  to  notice  one  of  my  friend's  quotations  from 
scripture  in  support  of  purgatory.  The  omission  was  of  little 
consequence,  as  in  truth,  the  passage  is  perfectly  and  altogether 
irrelevant.     I  shall  read  to  you  the  context. 

"We  would  not  have  you  ignorant,  brethren,  of  our  tribulation  which  came 
to  us  in  Asia,  that  we  were  pressed  out  of  measure,  above  our  strength,  so 
that  we  were  weary  even  of  life.  But  we  had  in  ourselves  the  answer  of 
death,  that  we  should  not  trust  in  ourselves,  but  in  God  who  raiseth  the  dead, 
wlio  halh  delivered,  and  doth  deliver  us  out  of  so  great  dangers :  in  whom 
we  trust  that  he  will  yet  also  deliver  us,  you  helping  withal  in  prayer  for  us; 
that  for  this  gift  obtained  for  us,  by  the  means  ot  many  persons,  thanks  may 
be  given  by  many  in  our  behalf." — 2  Cor.  i,  8,  11. 

The  last  verse  which  I  have  read,  is  that  which  my  opponent 
adduced.  Here  is  nothing  about  purgatory  or  prayers  for  the 
dead ;  were  the  Apostles  on  earth,  or  in  the  world  of  spirits, 
when  this  verse  was  penned  ?  Need  I  offer  any  further  com- 
ment to  show  that  no  connexion  exists  between  this  passage  and 
the  doctrine  of  purgatory. 

The  verse  is  just  as  much  connected  with  purgatory,  as  that 
which  is  commonly  used  as  the  motto  of  purgatorian  societies — 

"  Have  pity  on  me,  have  pity  on  me,  at  least  you  my  friends,  for  the  hand 
of  the  Lord  hath  touched  me." — Job.  xix,  21. 

A  short  time  since  I  placed  in  the  hands  of  a  Roman  Catholic 

a  Douay  Bible,  and  called  his  attention  to  the  passage ;  and 

great  indeed  was  his  astonishment,  when  he  found  that  it  was 

I  uttered  by  Job,  when  Job  was  on  earth.     My  friend  asked,  why 

David  prayed  for  the  forgiveness  of  his  sins  after  pardon  had 

been  announced  to  him  by  Nathan,  if  his  sins  were  altogether 

1  blotted  out.     I  answer,  the  Christian  is  conscious  that  the  just 

I  man  falleth  seven  times  a  day,  and  living  by  faith,  requires  every 

moment  to  cry  out,  "  Purge  me  with  hyssop  and  I  shall  be  clean,'* 


1$.. 
m 

i 


i 


.;     1 


140 


THE    DOCTRINE    OF    PURGATORT. 


by  reason  of  the  guilt  which  he  is  continually,  and  I  may  per- 
haps say,  sometimes  insensibly,  contracting.  Compare  the 
declaration  of  the  council  of  Trent,  on  the  merit  of  good  works 
already  quoted,  with  the  sacred  volume.     The  Bible  says, 

"The  wages  of  sin  is  deatii,  but  tlic  gift  of  God  is  eternal  life,  through 
Jesus  Christ  our  Lord." — Rom.  vi,  23. 

Here  is  the  council  of  Trent  against  God  himself.  My  friend 
spoke  about  conlidence  ;  the  confidence  of  which  I  spoke  was 
built  'ipon  the  blood  of  Christ.  He  desired  those  who  stood  to 
take  heed  lest  they  fall.  I  pray  that  I  may  be  enabled  to  com- 
ply with  the  exhortation,  (Jod  bestowing  upon  me  an  humble 
spirit.     My  opponent  has  stated  that  the  Apostle  says, 

"No  man  knows  whether  ho  be  worthy  of  love  or  hatred." 

I  must  confess  that  I  have  never  met  with  the  passage  in  the 
sacred  scriptures. 

Mr.  Maguire  deprecates  the  idea  of  standing  here  this  day. 
Had  I  not  seen  the  passage  in  the  Register,  which  is  regarded 
as  the  organ  of  Roman  Catholic  proceedings,  this  meeting 
woidd  never  have  taken  place.  With  respect  to  personalities  I 
shall  take  no  notice  of  them. 

A  passage  in  the  sixth  JEneid  of  Virgil,  as  translated  by  Diy- 
den,  will  serve  to  throw  light  upon  the  origin  of  purgatory. 

"Nor  death  itself  can  wliolly  wash  their  stains, 

But  long  conrracted  filth  even  in  the  soul  remains. 

The  relics  of  inveterate  vice  tiiny  wear, 

And  spots  of  sin  obscure  in  every  face  appear; 

For  this  are  various  ponnncea  enjoined. 

And  some  are  hung  to  bleach  upon  the  wind. 

Some  plunged  in  waters,  others  purged  in  fires, 

'Till  all  the  dregs  are  drained,  and  all  the  rust  expires. 

*+.*  +  ** 

Then  are  they  happy,  when  by  length  of  time 
The  scruff  is  worn  away,  of  each  committed  crime  j 
No  speck  is  left  of  their  habitual  stains. 
But  the  pure  ajther  of  the  soul  remains." 

One  would  think  that  Virgil  saw  prospectively  the  purgatory 
of  the  chinch  of  Home.  Here  permit  me  to  make  a  remark, 
that  I  cannot  discover,  by  what  process  fire,  which  is  material, 
can  purify  an  immaterial  essence.  I  proceed  to  demonstrate 
from  the  sacred  volume,  in  addition  to  ihe  arguments  which 
have  been  already  adduced  in  refutation  of  the  doctrine  of  pur- 
gatory, that  the  souls  of  believers  pass  after  death  immediately 
to  everlasting  rest.  If  the  blood  of  Jesus  Christ  clcanseih  from 
all  sin,  then  assuredly  the  man,  who  has  thus  been  cleanr.ed,  is 
translated  at  once  into  the  realms  of  eternal  glory. 

Tn  the  fourth  book  of  Kings,  (or,  as  we  have  it,  tho  *ecoad) 
and  twenty-second  chapter,  it  is  written, 


I 


nd  I  may  per- 

Coippare  the 

of  good  works 

Jible  says, 

enial  life,  tlirough 

elf.  My  friend 
;h  I  spoke  was 
ie  who  stood  to 
nablod  to  coiu- 
nie  an  humble 
)  says, 

d." 

I  passage  in  the 

r  here  this  day. 
ich  is  regarded 
s,  this  meeting 
)  personalities  I 

nslated  by  Diy- 
purgatory. 

ins. 


expires. 

* 


ime: 


ly  the  purgatory 
make  a  remark, 
lich  is  material, 
to  demonstrate 
rguments  which 
doctrine  of  pur- 
atli  immediately 
■it  clcanseih  from 
)een  clean'^.ed,  is 
ry. 
e  it,  the  second) 


THE    DOCTRINE    OF    PURGATORY. 


141 


"  Therefore,  I  will  gather  thee  to  thy  Fathers,  and  thou  shalt  be  gathered 
to  thy  sepulchre  in  peace,  that  thine  eyes  may  not  see  all  the  evils  which  I 
will  bring  upon  this  place." 

I  ask,  would  such  a  promise  have  been  made  to  king  Josiah, 
if  the  soul  was  to  pass  from  the  trials  of  this  world  to  the  agoni- 
zing sufterings  of  a  purgatorial  fire.  In  the  second  of  Coi .'  > 
thians,  chap,  v,  1st  to  8th  verse,  the  Apostle  writes : 

"  For  we  know,  if  otir  earthly  house  of  this  habitation  be  dissolved,  that  we 
have  a  building  of  God,  a  house  not  made  with  hands,  eternal  in  heaven ; 
for  in  this  also  we  groan,  desiring  to  be  clothed  upon  with  our  habitation  that 
is  from  hoaven  ;  yet,  so  that  we  be  found  clothed,  not  nuked ;  (or  we  also 
who  are  in  liic  tabernacle  do  groan,  being  bnrthonnd,  because  we  would  not 
be  unclothed,  but  clothed  upon,  tliat  that  which  is  mortal  may  bo  swallowed 
up  by  life.  Now,  he  that  makcth  us  (or  this  very  thing  is  God  ;  who  liath 
given  us  the  pledge  of  the  Spirit ;  therefore,  having  all  this  confidence,  know- 
ins,  ••hat  while  we  are  in  the  body,  we  are  absent  from  the  Loid  ;  for  we 
walk  by  faith  and  not  by  sight ;  but  wc  arc  confident,  and  have  a  good  will 
\o  be  absent  rather  from  the  body,  and  to  be  present  with  tlie  Lord." 

Would  the  A[)ostle  have  made  use  of  such  language,  if  he 
believed  that  he  had  to  pass  through  a  purgatory  1 

"  To  be  absent  from  (he  body"  and  "  to  be  present  with  the 
Lord,"  we  find,  are  in  the  case  of  the  believer,  according  to  the 
Apostle,  synonymous  expressions  :  and  "  in  the  body,"  and 
"absent  from  the  Lord,"  are  likewise  identified.  The  Apostle 
says,  in  Philippians  first  chapter  21st  to  23d  verse : 

"To  me  to  live  is  Christ,  and  to  die  is  gain ;  and  if  to  live  in  the  flesh,  this 
IS  to  me  the  fruit  of  labour  ;  and  what  I  shall  choose  I  know  not;  but  I  am 
straightened  between  two,  having  a  desire  to  be  dissolved,  and  to  be  with 
Christ,  a  thing  by  far  the  better." 

A  passage  which  is  still  more  direct,  is  found  in  the  thirteenth 
verse  of  the  fourteenth  chapter  of  Revelations  : 

"  And  I  heard  a  voice  from  heaven,  saying  unto  me,  write.  Blessed  are  the 
dead  which  die  in  the  Lord,  from  henceforth  ;  yea  saitli  the  Spirit,  that  they 
may  rest  from  their  labours,  and  their  works  dotbllow  them." 

Why  are  those  who  die  in  the  Lord,  blessed?  Ls  it,  that, 
delivered  from  the  toils  of  the  flesh,  they  go  to  purgatory  f  Are 
they  blessed,  if  enduring  the  intensity  of  purgatorial  tire?  No  ; 
but  through  the  grace  of  God,  when  the  sunn  nous  goelh  forth, 
tliey  are  translated  from  the  changes  and  sorrows  of  this  mortal 
scene  to  the  regions  of  eternal  felicity.  Surely  the  child  of  God, 
instead  of  in  any  degree  looking  forward  to  (he  period  of  his 
dissolution  as  the  commencement  of  eternal  blessedness,  if  he 
must  first  pass  through  the  lake  of  purgatorial  fire,  would  doubt- 
less stand  shivering  on  tlie  brink.  The  people  of  God  whether 
they  live  or  die,  are  the  Lord's.  Would  the  Apostle  assert  that 
the  Lord's  people  are  blessed  after  death,  if  they  had  to  suffer 
in  purgatory  on  their  way  to  glory?  I  have  spoked  on  Mr. 
Maguire's  arguments ;  I  have  considered  his  quotations  from 


it 


,:ff^ 


I 


II 


142 


THE    DOCTRINE    OF    PLRGATORy. 


scripture,  and  proved  that  they  do  not  support  the  doctrine  of 
purgatory:  I  have  shown  that  such  a  tcaet  is  inconsistent  with 
the  character  of  God,  and  derogatory  to  the  Redeemer's  sacri- 
fice. We  have  seen,  upon  the  testimony  of  holy  writ,  that  the 
blood  of  Jesus  C^hrist  is  perfectly  competent  for  the  salvation 
of  sinners  :  we  have  seen  Fathers  against  Fathers  :  I  trust,  we 
shall  no  longer  repose  implicit  dependarice  upon  them.  The 
Bible,  and  the  Bible  ulone,  as  the  revelation  of  God,  is  the  word 
by  which  we  shall  be  judged.  That  word  directly  shows  us,  that 
the  soul  of  the  real  Christian  having  been  emancipated  from  the 
body  passes  immediately  to  a  state  of  felicity.  We  have  also 
seen,  that  the  doctrine  tif  purgatory  carries  on  the  very  face  of  it 
a  contradiction  to  the  sacred  scriptures,  in  the  distinction  which 
it  establishes  between  the  rich  and  the  poor.  And  here  I  would 
join  issue  with  one  who  was  well  acquainted  with  the  system  of 
the  church  of  Rome,  a  converted  priest :  and  if  1  use  strong 
expressions,  I  mean  no  offence  to  the  feelings  of  my  Roman 
Catholic  auditors — but  T  would  endeavour  to  reach  the  judgment 
and  the  conscience.     The  writer  to  whom  I  allude  says,  . 

"  The  doctrine  of  purgatory  is  of  heathen  origin,  intended  to  ciicat  the  sim- 
ple out  of  their  money,  by  giving  thcni  hills  of  exchange  upon  another  world 
for  cash  paid  in  this,  without  any  danger  of  the  bills  returning  protested," — 
Meagher. 

Spare  your  smiles,  my  friends:  the  subject  is  too  momentous: 
it  is  the  salvation  of  the  immortal  and  never-dying  spirit,  on 
which  we  are  discoursing  ;  it  is  the  honor  of  Emmanuel's 
atonement  that  we  are  vindicating.  W  ill  you  not,  in  agreement 
with  scripture,  give  your  universal  verdict  against  a  doctrine 
which  would  rob  the  believer  of  his  peace,  which  would  throw 
around  the  glorious  attributes  of  heaven's  sovereign,  the  funeral 
pall  of  darkness  and  abscurity,  which  would  transtbrm  a  God  of 
love  into  a  God  of  terror,  mingle  our  paltry  "  satisfactions"  with 
the  agonies  of  Calvary,  and  attach  to  the  seamless  robe  of  Christ's 
righteousness,  woven  from  Bethleheuj  to  the  Cross,  the  tattered 
vestments  of  personal  suffering''  As  to  men  of  sense,  I  appeal 
to  the  Roman  Catholic  clergy.  Though  we  difier,  still,  as  a 
friend,  I  would  say,  "  take  care  lest  you  are  not  bringing  down 
upon  your  heads  the  curses  of  innumerable  immortal  spirits." 
We  are  all  on  our  progress  to  an  eternal  world ;  we  must  all 
onward,  whether  we  will  or  not,  to  our  journey's  end  ;  our  pil- 
grimage will  soon  terminate,  and  the  exclusive  objects  of  our 
concern  then  will  be  the  great  realities  of  an  eternal  world.  Let 
us  then,  Protestant  and  Roman  Catholics,  while  we  are  on  the 
way,  look  to  Jesus,  the  only  hope  set  before  sinners  ;  let  us  kiss 
the  Son,  lest  he  be  angry,  and  the  door  of  mercy  be  for  ever  closed. 


"Ar 
Ghost 


j       If 

the  pii 
I  life,  is 
T  wise 
?  efficac 
4  and 
I  blishe 
I  that  I 
instan 


THE  DOCTRINE  OF  PURGATORy. 


143 


s  doctrine  of 
isistent  with 
smer's  sacri- 
vrit,  that  the 
the  salvation 
:  I  trust,  we 
them.     The 
1,  is  the  word 
hows  us,  that 
vted  troni  the 
\'e  have  also 
leiy  fate  ot" it 
inction  which 

here  1  would 
the  system  of 

1  use  strong 
af  my  Roman 
I  the  judgment 
,e  says,  - 

to  cheat  the  sim- 
011  another  world 
ing  protested." — 


0  momentous: 
ying  spirit,  on 

Emmanuel's 
,  in  agreement 
list  a  doctrine 

1  would  throw 
gn,  the  funeral 
(form  a  God  of 
stactions"  with 
robe  of  Christ's 
,ss,  the  tattered 
sense, I  appeal 
3ifler,  still,  as  a 

bringing  down 
nortal  spirits." 
1 ;  we  must  all 
3  end  ;  our  pil- 
!  objects  of  our 
nal  world.  Let 
e  we  are  on  the 
ers  ;  let  us  kiss 

for  everclosed. 


Mr.  Maguire. — Gentlemen,  after  the  very  pathetic  sermon 
which  you  have  just  hoard,  the  feelings  of  many  of  you  must  be 
in  no  small  degree  excited.  I  shall  merely  observe  that  I  have 
not  come  here  to  preach,  but  to  argue — to  examine  evidence, 
and  expose  sophistry.  3Ir.  Pope  has  given  us  a  history  of 
witchcraft  in  the  tenth  century. — It  is  but  a  few  days  ago  that 
several  men  were  tried  in  Bible-reading  England,  for  assaulting 
and  nearly  killing  a  poor  old  woman  under  the  impression  that 
she  was  a  witch.  She  was  supposed  to  have  bewitched  a  colt, 
and  she  was  actually  made  to  go  under  the  colt's  tail  and  pray 
fur  its  health  and  prosperity !  This  occurred  in  England  where 
there  are  ten  liibles  for  one  head.  Mr.  Pope  calls  the  sin 
against  the  I[oly  Ghost  an  act  of  judicial  blindness.  Does  he 
hold  that  for  a  sin  which  a  man  has  committed  fifty  years  before 
his  death,  and  for  which  he  has  sincerely  repented,  the  gates  of 
heaven  will  be  shut  against  him,  and  he  will  be  condemned  to 
eternal  reprobation  1  Is  Christ's  blood  to  be  of  no  avail  to  that 
repentant  sinner  ?  Is  such  the  doctrine  of  Mr.  Pope  ?  I  be- 
seech you  all  to  examine  the  New  Testament,  and  you  will  find 
in  almost  every  page  of  it,  a  contradiction  to  such  a  doctrine. 
I  may  here  beg  to  recall  your  senses  which  have  been  floating 
upon  that  magical  hemisphere  created  by  the  wonderful  eloquence 
of  my  friend,  and  direct  your  attention  to  the  arguments  he  has 
advanced.  Mr.  Pope  says  that  the  sacraments  of  the  church 
of  England,  namely,  baptism,  and  the  Lord's  supper,  a.'e  gener- 
allij  necessary  to  salvation.  Mr.  Pope  should  understand  the 
word  "  generally,"  as  theologians  do,  to  mean  that  in  some 
instances  the  sa(;raments  may  be  dispensed  with ;  for  martyr- 
dom, in  the  opinion  of  theologians,  suffices  as  a  substitute'  for 
baptism.  If  Mr.  Pope  understands  "  generally,"  in  that  sense,  I 
quite  agree  with  him.  But  if  he  denies  that  baptism  is  necessary 
to  all  Christians  who  have  the  opporltmitii  of  receiving  it,  as  a 
requisite  for  salvation,  I  propose  to  him  the  distinct  text  of 
scripture — 

"  Amen,  I  say  unto  you  except  a  man  be  born  again  of  water  and  the  Holy 
Ghost  he  cannot  have  life  in  him." 

If  the  God  of  heaven  thought  fit  to  appoint  a  third  place  for 
the  purifying  of  souls  from  sin  after  their  departure  from  this 
life,  is  not  Mr.  Pope  guilty  of  blasphemy,  in  thus  calling  the  all- 
wise  God  to  an  account?  Christ  does  not  derogate  from  the 
efficacy  of  his  own  merits  by  the  establishment  of  a  third  place  ; 
[  and  the  only  question  is,  was  there  such  a  place  de  facto  esta- 
\  blished  1  Mr.  Pope  has  argued  all  through  upon  the  assumption 
that  I  believe  that  all  souls  should  go  to  purgatory  in  the  first 
instance — I  hope  on  the  contrary,  that  many  go  direct  to  heaven. 


3$. 


^.t 


I 


M 


I,  i- 


:i 


ft 


144         THE  nOCTRINF.  OF  PURO ATORY. 

and  a  few  comparntivtly  to  piiigjitoiy.  Is  it  not  pvidcnt,  thai 
if  iminy  souls  iro  directly  to  hc'ivcii,  that  docs  not  inihtuto  tigiiinst 
the  do<;tiiiii!  ol'  piirjfiUory.  Because  soiiii!  souls  shoidd  j;o  di- 
rectly to  hoaven,  it  would  be  foolisli  in  the  extronic  to  aryiie  llint 
no  suoh  phiee  us  puriratory  existed.  I  chulleiigo  Mr.  rope  to 
produce  a  sinjj;lo  direct  proof  froni  scripture  ajfuinst  purgatory. 
Every  passa<j,e  which  he  has  quoted  is  perfectly  consistent  with 
the  existence  of  a  third  place. 

Before  I  proceed  I'urthor,  let  nie  read  to  you  tlie  following 
passage  from  the  pen  of  that  candid  Protestant  divine,  the  learned 
Dr.  Thorndyke,  in  his  ••Just  Weights  and  Measures."  Speak- 
ing of  the  doctrine  promulgated  by  Luther,  as  to  the  justification 
by  taith  only,  he  says, — 

"Can  it  full  within  tiie  sense  of  a  C'iiristian  to  imagino,  that  he  can  be 
restored  by  a  'Lord  liavc  niorcv  on  mo?'  No,  it  must  cost  him  liot  tearf;  and 
pi^hs,  and  groans,  and  extraordinary  prayers,  with  fasting  and  aUi\».  'I'hose 
who  assure  sinners  of  pardon  and  tiie  favour  of  God,  with  such  nieansof  true 
repentance,  whether  it  be  tiienisolves,  or  tiieir  false  teaeliers,  plainly  murder 
their  souls." 

Is  not  that  a  strong  passage  against  the  Lutheran  and  Cal- 
vinistic  doctrine  of  justification  by  faith  only,  '.hich  has  been 
adopted  i)y  Mr,  Pope  i  The  inutility  of  good  works  is  a  pleas- 
ing doctrine  to  promulgate  ; — it  ministers  to  the  passions  of 
mankind,  and  encourages  every  species  of  immorality. 

Mr.  Pope  talked  of  Job,  and  he  staled  that  a  Roman  Catholic 

was  astonished  en  his  telling  him  that  Job  used  the  following 

words,  while  he  was  in  this  life  : — 

"Have  pity  on  mc,  have  pity  on  me,  at  least  you  my  friends,  because  the 
hand,  of  the  Lord  liaili  touched  mc." 

I  now  assert  that  generally  speaking,  learned  commentators 
agree,  that  Job  there  speaks  in  the  spirit  of  prophecy  of  himself 
when  dead,  that  his  language  related  to  Jesus  Christ,  whose 
death  on  the  cross  would  redeem  them,  and  that  he  therein 
solicited  the  prayers  of  the  friends  about  him  when  he  departed 
from  this  life.  Such  is  the  sense  in  which  I  find  this  passage 
understood  by  the  learned  commentators.  But  I  had  never 
quoted  the  text  in  support  of  the  doctrine  of  purgatory,  and  Mr. 
Pope  is  therefore  only  building  castles  in  the  air,  for  the  purpose 
of  pulling  them  down.  Is  not  the  doctrine  of  Mr.  Pope,  on  the 
head  of  justification  by  faith,  directly  Calvinistic?  lie  has  ap- 
peared afraid  to  express  the  opinion  which  he  evidently  enter- 
tains, that  the  blood  of  Christ  is  sufficient  alone  to  save  us  ;  as 
if  our  Saviour  himself  had  not  annexed  to  the  promise  of  salva- 
tion, many  co-operating  conditions,  the  fulfilment  of  which  is 
necessary  on  the  part  of  man — Hear  what  our  Saviour  says, 


"  But  if  thou  wilt  enter  into  heaven  keep  the  commandments." 

"  Unless  you  do  penance  you  shall  all  likewise  perish." — Matthew, 


XIX, 


17. 


1 

I 


THE    DOCTRINE    OF   FUROATORY. 


145 


i 


)t  ev'ulont,  thai 

militate  ugiiiiist 

!sh(>\ild  {JO  tl'- 

ic  to  argiu;  that 

;o  Mr.  PoF  ^o 
iiist  purgatory, 
consistent  with 

III  the  following 
inc,  the  learned 
nies."  Speak- 
the  justification 

UP,  tliat  he  can  be 

t  him  hot,  tears  and 

and  ahus.    Those 

such  means  of  true 

icrs,  plainly  murder 

itheran  and  Cal- 
•.hich  has  been 
kvorks  is  a  pleas- 
the  passions  of 
lorality. 

Roman  Catholic 
cd  the  following 

friends,  because  tlio 


d  commentators 
phecy  of  himself 
us  Christ,  whose 

that  he  therein 
when  he  departed 
[ind  this  passage 
But  I  had  never 
irgatory,  and  Mr. 
■,  for  the  purpose 
Mr.  Pope,  on  the 
tic'?     lie  has  up- 
e  evidently  enter- 
iie  to  save  us  ;  as 
promise  of  salva- 
tnent  of  which  is 

Saviour  says, 

Iments."  . 

"—Matthew,  xix,  17. 


I 

1 
4 


I  have  already  proved  that  the  word  fistavoia  was  used  in 
reference  to  the  repentance  of  the  men  ol  Nineveh,  and  that 
repentance  we  are  told  in  scripture,  consistt^i  of  the  works  of 
penance,  fasting,  and  similar  mortifications. 

I  defy  any  Protestant,  who,  like  Mr.  Pope,  maintains  the  right 
of  private  judgment,  to  prove  that  the  Bible  is  the  inspired  word 
of  God.  The  Protestant  must  take  it  upon  trust  from  the 
Catholic  church.  They  receive  the  sacred  scriptures  from  a 
church  whose  authority  they  refuse  to  acknowledge. 

Mr.  Pope  has  again  recurred  to  the  origin  of  the  present  dis- 
cussion, and  repeated  that  the  passage  in  the  speech  published 
in  the  Register,  first  gave  occasion  to  it.  Mr.  Pope  has  spoken 
too  of  that  paper  being  the  organ  of  the  Catholic  body — that 
may  be  true, — but  I  will  here  say  that  the  editor  of  the  Register 
had  nothing  to  do  with  the  speech  in  question.  He  should  uot 
be  held  responsible  for  it,  unless  it  had  been  given  in  by  the 

fentleman  who  furnishes  the  regular  reports  for  that  journal, 
have  already  disclaimed  the  accuracy  of  the  report  in  question. 
I  have  on  the  first  day,  stated  to  this  assembly,  how  Mr.  Pope's 
challenge  was  sent  round  in  green  bags  through  my  parish,  and 
that  a  copy  of  it  was  served  regularly  upon  me  at  breakfast  afler 
mass  in  the  presence  of  several  Protestants.  Let  Mr.  Pope 
employ  what  arguments  he  may  think  fit  against  my  creed.  I 
shall  not  descend  to  personalities — even  if  he  make  a  parcel  of 
crabs  crawl  across  tiiis  table,  and  state  that  they  are  souls  on 
their  journey  to  purgatory.  I  shall  not  accuse  him  of  person- 
ality. Mr.  Pope  forsooth  has  made  a  noble  discovery.  He 
proves  from  a  passage  taken  from  the  sixth  book  of  Virgil's 
^neid,  that  the  Catholic  church  has  stolen  the  idea  of  purgatory 
from  the  pagan  mythology.  Virgil  likewise  speaks  of  hell. 
Will  Mr.  Pope  say  that  the  doctrine  of  hell  has  been  also  stolen 
from  the  mythology  of  the  heathens  ?  I  think  I  may  make  him 
a  full  present  of  the  notable  argument  which  he  has  founded 
upon  the  sixth  book  of  the  Mneid. 

Mr.  Pope  says,  that  he  cannot  conceive  how  the  fire  of  pur- 
gatory can  act  upon  immaterial  souls.  This  was  precisely  the 
objection  started  by  Voltaire  against  the  doctrine  of  hell — namely, 
that  fire  could  not  act  upon  the  human  soul.  That  celebrated 
infidel,  therefore,  contended  that  the  soul  must  be  annihilated 
afler  its  separation  from  the  body ;  and  he  ridiculed  as  incon- 
sistent and  absurd,  the  doctrine  of  future  rewards  and  punish- 
ments. The  shade  of  Voltaire  will,  no  doubt,  feel  extremely 
obliged  to  Mr.  Pope. 

Mr.  Pope  eternally  recurs  to  the  merits  of  the  Redeemer's 
blood,  in  order  to  throw  dust  in  the  eyes  of  his  hearers.  There 
is  not  a  man  on  earth  places  more  dependance  than  I  do  upon 

\9. 


M 


'I 


J 


146 


THE    DOCTRINE    OP   PURGATORV. 


the  sacred  blood  of  our  divine  Redeemer.  I  feel  that  my  eter- 
nal salvation  is  a  doubtful  matter,  but  I  hold,  with  the  Catholic 
church,  that  the  merits  of  Christ's  blood  have  out-balanced  all 
sin.  I  believe  that  millions  will  be  blessed  in  the  Redeemer's 
name.  Mr.  Pope  insists  that  the  doctrine  of  the  utility  of  good 
works  detracts  from  the  merits  of  Christ's  sacrifice.  It  remains 
for  Mr.  Pope  to  show  that  sin  is  sanctioned  by  heaven  :  or  that 
because  good  works  are  rewarded  by  our  Saviour,  he  therefore 
derogates  from  his  own  infinite  merits.  We  beheve  that  all  men 
who  are  saved  are  saved  alone  through  the  merits  of  Christ. 
As  it  is  not  derogatory  to  Christ  to  be  an  intercessor  with  the 
Father,  neither  is  it  derogatory  to  Christ  to  have  intercessors 
under  him.  Mr.  Pope's  attempt  to  throw  discredit  upon  the  holy 
Fathers  does  not  look  well  for  his  cause.  I  beg  you  to  recollect 
the  argument  which  I  proposed  respecting  the  Fathers — and 
which  argument,  as  Mr.  Pope  has  not  condescended  to  notice  it, 
I  shall  here  repeat— either  the  Fathers  in  their  writings  published 
what  was  tlie  acknowledged  doctrine  of  the  church  or  they  did 
not.  If  they  did  publish  the  established  doctrine  of  the  church, 
Mr.  Pope  must  give  up  the  first  ages  of  Christianity,  and  the  first 
councils,  and  admit  that  there  never  was  a  period  when  such  doc- 
trine was  not  taught  by  the  church.  If  the  doctrines  promulga- 
ted by  the  Fathers  were  not  those  entertained  by  the  church,  why 
did  not  the  church  then  disclaim  them,  and  condemn  their  opin- 
ions ?  Why  did  not  the  heretics  quote  the  Fathers,  as  opposed 
to  the  Catholic  church  1  Mr.  Pope  has  given  some  quotations 
from  the  Fathers.  As  soon  as  the  substance  of  the  present  con- 
troversy is  drawn  up  and  duly  authenticated,  I  shall  repair  to  the 
library  at  Manchester,  and  there  examine  the  genuine  editions 
of  the  Fathers,  in  order  to  ascertain  the  authenticity  and  correct- 
ness of  the  quotations  read  by  Mr.  Pope.  The  quotations  which 
he  has  given  are  taken  upon  second  hand  authority.  He  has 
had  them,  I  believe  »bstelricante  manu. 

My  quotations  remain  uncontroverted  and  incontrovertible.  I 
would  recall  the  attention  of  all  candid  Protestants  present  to 
this  fact,  that  I  have  proved  my  doctrine  by  three  distinct  pas- 
sages from  scripture,  which  have  not  been  explained  by  my  op- 
ponent— I  have  quoted  Fathers  who  adduce  the  same  texts  of 
scripture  in  support  of  the  doctrine  of  purgatory.  Were  Jerome, 
Augustine,  Cyprian,  Tertullian,  and  Origen,  down  to  the  fifth 
century,  all  wrong  in  their  opinions  on  this  subject  ?  Will  you 
prefer  the  private  judgment  of  Mr.  Pope  before  the  unanimous 
consent  of  the  holy  Fathers  :;nd  the  authority  of  the  church  1 

Dr.  Johnson,  one  of  the  greatest  men  that  England  ever  saw, 
admitted  the  reasonableness  of  the  doctrine  of  purgatory.  He 
acknowledged  that  it  was  a  holy  and  reasonable  doctrine,  and  he 


THE   DOCTRINE    OP    PURGATORY. 


147 


hat  my  eter- 
Lhe  Catholic 
■balanced  all 
Redeemer's 
:ility  of  good 
It  remains 
ven  :  or  that 
,  he  therefore 
}  that  all  men 
its  of  Christ, 
jssor  with  the 
3  intercessors 
upon  the  holy 
ou  to  recollect 
Fathers — arid 
id  to  notice  it, 
tings  published 
cch  or  they  did 
of  the  church, 
ty,  and  the  first 
when  such  doc- 
■ines  promulga- 
te church,  why 
emn  their  opin- 
ers,  as  opposed 
lome  quotations 
he  present  con-      j 
lall  repair  to  the      | 
;enuine  editions     I 
city  and  correct- 
uotations  which 
;ority.     He  has 

jontrovertible.  I 
itants  present  to 
ree  distinct  pas- 
lained  by  my  op- 
he  same  texts  of 
.  Were  Jerome, 
own  to  the  fifth 
jecti    Will  you 
•e  the  unanimous 
,f  the  church'? 
Ingland  ever  saw, 
■  purgatory.    H« 
doctrine,  and  he 


accordingly  offered  up  prayers  for  the  departed  soul  of  his  mother. 
What  Dr.  Johnson  held  and  acknowledged,  few  Protestants  need 
be  ashamed  of. 

Negative  proofs  alone  were  those  to  which  Mr-  Pope  has  had 
recourse.  I  have  advanced  no  position  in  proof  of  the  doctrine 
of  purgatory,  which  I  have  not  founded  upon  at  least  two  direct 
and  positive  texts  of  scripture.  I  have  also  brought  forward 
the  holy  Fathers  in  support  of  the  doctrine  which  I  maintain.  I 
have  proved  that  all  antiquity  concurred  in  giving  the  same  mean- 
ing which  I  now  give,  to  the  texts  of  scripture  which  I  have 
quoted.  It  must  be  acknowledged,  even  by  Protestants,  that 
those  holy  Fathers,  who  lived  immediately  after  the  Apostles,  and 
many  of  whom  are  canonized  saints,  form  a  great  and  powerful 
authority,  as  to  the  doctrines  of  the  church  in  the  early  ages  of 
Christianity.  Mr.  Pope  will  not  admit  the  authority  of  the 
church,  nor  will  he  give  credit  to  the  collective  wisdom  of  the 
holy  Fathers. 

^Ve  read,  that  God  will  render  to  every  man  according  to  his 
works.  If  God  plunges  a  man,  for  an  idle  word,  into  hell  for  all 
eternity,  where  will  a  plaice  be  found  for  Antichrist,  or  for  Nero, 
Caligula,  Domitian,  and  the  other  monsters  of  vice  who  have 
disgraced  the  human  form  ?  Where  is  a  place  of  adequate  pun- 
ishment to  be  found  for  them,  if  a  man  be  condemned  everlast- 
ingly for  the  expression  of  a  single  idle  word  1  Yet  we  read  in 
St.  John  the  words  of  our  Lord,  that 

"  Unless  a  man  be  born  again  of  water,  and  the  Holy  Ghost,  he  shall  not 
enter  the  kingdom  of  heaven." 

Is  the  doctrine  propounded  by  Mr.  Pope  consistent  with  the 
justice  and  mercy  of  God  1  Protestants  should  beware  of  the 
doctrine  that  asserts  they  must  go  directly  and  at  once  either  to 
heaven  or  hell.  The  alternative  is  a  dreadful  one,  and  obviously 
does  not  consist  with  the  goodness  and  mercy  of  God. 

It  is  evident  that  the  texts  of  Scriptnre  are  on  my  side.  Has 
Mr.  Pope  quoted  a  single  text  directly  against  the  doctrine  which 
I  advocate,  or  in  contradiction  to  the  texts  which  I  have  read  to 
you  1     Weigh  that  fact  in  your  minds. 

Mr.  Pope  has  attempted  to  cast  discredit  upon  the  utility  of 
good  works.  Now  I  ask  him,  how  can  a  merciful  God  punish  me 
eternally,  for  bad  ivorks,  if  he  will  give  me  no  credit  for  my  good 
ones  ?  I  had  been  led  to  believe  that  the  giving  of  even  a  cup 
of  cold  water  should  have  its  reward.  I  have  already  stated 
that  good  works  avail  not  per  se,  but  through  the  infinite  merits 
of  our  Redeemer,  who  will  reward  the  efforts  of  poor  man,  to 
co-operate  with  divine  grace,  in  the  atonement  for  his  manifest 
transgressions. 


% 


148 


THE    DOCTRINE    OF    FURGATORT. 


,(;       i 


Mr.  Pope — As  to  the  sermon  which  my  learned  opponent 
accuses  me  of  preaching,  it  originated  from  the  fact,  that  there 
were  no  arguments  to  which  I  had  to  reply.  He  has,  indeed, 
dealt  in  broad  assertions,  but  not  in  argument,  Mr.  Maguire  has 
much  objected  to  the  expression,  "judicial  blindness."  He 
should  remember,  that  the  constitution  of  the  mind  is  framed  by 
the  God  of  mind.  When  we  habitually  resist  the  convictions 
of  our  judgments,  the  darkness  of  the  understanding  is  increased, 
so  that  at  length  we  cannot  discover  truth  from  falsehood  :  this 
is  judicial  blindness.  If  it  be  the  fact  that  so  few  go  to  purgatbry, 
as  JVlr.  Maguire  asserts,  then  I  hope  that  the  number  of  masses 
for  souls  suffering  in  purgatory  will  be  in  proportion  diminished. 
I  brought  forward  the  passage  from  Job,  as  equalling  in  irrelev- 
ancy, Mr.  Maguire's  quotation  from  2  Cor.  i,  11.  My  opponent 
has  asserted,  that  we  are  indebted  for  the  holy  scriptures  to  the 
church  of  Rome.  I  deny  the  position.  Were  there  not  various 
churches  beside  the  church  of  Rome  ?  Has  my  friend  never 
heard  of  the  Greek,  the  Abyssinian,  the  Chaldean,  the  Syrian,  or 
the  Waldensian  churches  ?  These  all  possessed  the  scriptures. 
To  employ  an  illustration,  which  I  have  used  on  other  occasions. 
If  I  desired  a  draught  of  water,  and  six  or  seven  streams  flowing 
towards  me,  should  go  and  plunge  my  vessel  into  the  nearest 
stream,  I  may  be  thus  addressed  by  the  proprietor  of  one  of  the 
rivulets : — "  Sir,  you  are  entirely  dependant  on  me  for  water, 
but  you  shall  not  draw  it  from  this  stream  ;  it  belongs  to  me." 
J.  might  reply,  "  I  am  not  exclusively  indebted  to  you  or  depen- 
dant upon  your  fountain :  there  are  Ave  or  six  other  streams  at 
hand  ;  you  may,  if  you  please,  debar  me  of  access  to  your  well, 
but  I  can  put  my  bucket  into  other  springs,  and  take  a  refresh- 
ing draught.," 

Mr.  Maguire  remarks,  that  my  observation  on  the  incompe- 
tency of  material  fire  to  purge  an  immaterial  spirit,  coincides 
with  that  of  Voltaire.  I  hold,  that  although  a  spirit  cannot  suffer 
from  material  substance,  it  can  be  taught  to  suffer  by  being 
brought  into  contact  with  spirit.  When  the  spirit  is  re-united  to 
the  corporeal  frame,  then  the  body  may  suffer  from  material  tire. 
My  opponent  says,  that  the  Fathers  in  the  quotations,  which  he 
adduced  relative  to  purgatory,  either  gave  the  mind  of  the  church 
or  they  did  not :  if  they  did  not,  why  did  not  the  church  protest 
against  them :  if  they  did  give  the  mind  of  the  church,  why  is 
not  the  doctrine  which  he  says  they  propound,  received  ?  In  reply, 
I  say,  that  the  quotations  from  the  Fathers,  which  I  have  adduced 
in  refutation  of  purgatory,  either  gave  the  mind  of  the  church, 
or  they  did  not :  if  they  did  not,  why  were  they  not  protested 
against ;  if  they  did,  why  is  not  the  doctrine  received  which  they 
support?    Therefore,  we  have  Fathers  against  Fathers. 


1 

(1. 
of 

1 

It, 

> 

tin 
rn( 
an 

■^t 

be; 

1 

thii 

thv 

f 

the 

1 

hig 

1 

two 

1 

ciea 

f 

and 

1 

tere 

THE    DOCTRINE    OP    PURGATORY. 


149 


d  opponent 
t,  that  there 
has,  indeed, 
yiaguire  has 
less."     He 
is  framed  by 
convictions 
is  increased, 
sehood:  this 
to  purgathry^ 
')er  of  masses 
a  diminished. 
ag  in  irrelev- 
My  opponent 
iptures  to  the 
■e  not  various 
friend  never 
the  Syrian,  or 
he  scriptures, 
ler  occasions, 
reams  flowing 
to  the  nearest 
of  one  of  the 
me  for  water, 
longs  to  me." 
you  or  depen- 
ler  streams  at 
s  to  your  well, 
take  a  refresh- 

the  incompe- 
pirit,  coincides 
it  cannot  suffer 
uffer  by  being 
is  re-united  to 
n  material  tire, 
ions,  which  he 
d  of  the  church 
church  protest 
church,  why  is 
ived?  In  reply, 
I  have  adduced 
of  the  church, 
y  not  protested 
ived  which  they 
athers. 


My  opponent  asked  questions  in  the  last  half  hour  yesterday, 
when  he  knew  they  could  not  be  replied  to.  He  has  said  that  I 
have  not  given  my  rule  of  faith.  I  beg  to  be  permitted  to  deny 
this  assertion.  1  again  and  again  stated,  that  XHt  bible  is  my 
RULE  OF  FAITH.  I  ucver  asserted  that  God  suffered.  Christ 
suffered  not  in  his  divinity,  but  in  his  human  nature :  and  the 
union  of  deity  with  manhood,  stamped  an  infinite  value  upon  his 
sufferings.  I  shall  now  proceed  to  prove  the  inspiration,  canon- 
icity,  integrity,  authenticity,  and  genuineness  of  the  sacred  vol- 
ume. From  the  short  time  allowed,  I  shall  be  under  the  necessity 
of  condensing  my  remarks  within  a  small  compass.  I  would 
first  ask,  how  does  the  church  of  Rome  decide  upon  these  ques- 
tions] Is  it  by  inspiration?  My  opponent,  I  am  convinced, 
does  not  entertain  such  an  opinion.     It  is  then  on  evidence  ; 

AND  IS  not  evidence    TANG'  sLE  TO  OTHERS    AS    WELL    AS    TO 

THE  CHURCH  OF  RoME  1  iV  .  Viend  has  made  an  observation 
to  this  effect,  that  I  disregar<'  '  j^'  agate  wisdom.  The  asser- 
tion, permit  me  to  say,  is  unl  >  ^.,d.  I  deny  not,  that  in  the 
multitude  of  counsellors  there  is  safety.  Surely  the  wisdom  of 
a  collective  body  may  be  serviceable,  though  not  endowed  with 
the  prerogative  of  infallibility. — As  to  the  inspiration  of  the  sys- 
tem, revealed  in  scripture  ;  all  are  convinced  that  we  need  a 
revelation.  The  light  of  nature  can  in  no  wise  discover  to  us  a 
plim,  by  which  the  Deity,  in  perfect  harmony  with  his  unchang- 
ing perfections,  can  pardon  guilty  man.  Socrates  looked  for 
such  a  revelation.  The  law  of  opinion  is  continually  fluctuating, 
and  does  not  furnish  an  immutable  standard  of  morals.  Do  we 
not  want  something  to  cheer  and  console  us  amidst  the  /icissi- 
lucles  and  troubles  of  life  ]  When  we  look  beyond  the  portals 
of  the  grave,  do  we  not  require  a  ray  of  truth  to  illuminate  the 
darkness  of  the  *.omb  1  By  nature  we  know  little  of  God,  little 
of  ourselves,  little  of  our  destinies.  Here  is  a  volume  which 
purports  to  be  a  revelation  from  heaven.  I  study  it,  and  find  in 
it  a  sublime  display  of  the  divine  perfections,  a  scheme  of  redemp- 
tion perfectly  adapted  to  my  circumstances,  a  perfect  code  of 
morals,  a  system  whose  tendency  is  to  diffuse  happiness  on  earth, 
and  to  smooth  the  rugged  brow  of  death ;  so  that  the  volume 
bears  upon  its  very  front  the  broad  impress  of  heaven.  I  find 
that  it  has  condensed  the  fragments  of  truth  that  are  scattered 
through  the  world,  into  a  glorious  whole.  I  find  that  it  explains 
the  mazes  and  labyrinths  of  life,  and  brings  glory  to  God  in  the 
highest,  and  speaks  peace  on  earth,  good  will  towards  men.  Its 
two  great  divisions,  the  Old  and  New  Testament,  contain  prophe 
cies  which  have  been  fulfilled  in  the  destruction  of  kingdoms, 
and  in  events  which  history  has  recorded.  The  Jews  are  scat- 
tered throughout  the  world,  and  are  still  a  distinct  people.  Lord 

13* 


i 


I, 


I   J 


150 


THE    DOCTRINE     OF    PURGATORY. 


Chesterfield,  with  all  his  infidelity  was  obliged  to  say,  that  he 
never  could  get  over  the  state  of  the  Jews  "as  a  testimony  to  the 
truth  of  scripture.  From  what  origin  could  such  a  system  have 
sprung  ?  It  could  never  have  emanated  from  the  schools  of 
antiquity.  The  schools  were  incapable  of  discovering  the  char- 
acter of  God,  or  of  devising  such  a  scheme  of  morals.  Ancient 
philosophers  were,  comparatively,  children  on  the  subject  of 
moral  ol)ligation.  If  philosophy  could  not  impajt  such  truth, 
we  must  look  to  some  other  source,  and  I  find — that  source  is 
heaven.  What  object,  I  would  ask,  could  the  Apostles  have 
had  in  attempting  to  deceive  mankind  1  Was  it  temporal  inter- 
est? No — they  exposed  themselves  to  persecution  and  death. 
When,  therefore,  I  find  the  system  which  they  have  revealed, 
according  with  the  voice  of  nature,  adapted  to  the  circumstan- 
ces of  man,  accurately  describing  his  character,  and  palpably 
embodying  in  itself  the  attributes  of  Jehovah,  I  cannot  avoid 
asking, 

"  Whence,  but  from  heaven,- should  men  unskilled  in  arts, 

In  different  ages  borri,  m  different  parts, 

Weave  such  agreeing  truths,  or  how,  or  why, 

Should  all  conspire  to  cheat  us  with  a  lie. 

Unasked  their  pains,  ungrateful  their  advice, 

Starving  their  gains,  and  martyrdom  their  price  ?" — Drtden. 

Having  made  these  observations  on  the  inspiration  of  the  sys- 
tem contained  in  the  sacred  records,  I  beg  to  remark,  that  the 
man  convinced  that  the  system  is  divine,  dees  not  experience 
much  ditficulty  respecting  the  canon  of  scripture.  The  illiterate 
person  never  troubles  himself  upon  the  subject..  He  finds  a 
balm  for  his  sorrows  in  the  word  of  life — a  medicin  ;  for  his  soul, 
drawn  from  the  laboratory  of  truth,  prepared  by  the  great  Phy- 
sician of  Souls.  As  to  the  canonicity  of  the  sacred  volume  : 
what  is  the  evidence  respecting  any  work,  such  as  Virgil  or 
Horace,  but  the  testimony  of  the  ancients  ?  This  testimony  is 
infinitely  more  conclusive  in  support  of  the  sacred  scriptures. 
We  shall  commence  with  the  fourth  century,  (it  being  unneces- 
sary to  begin  with  the  writers  of  a  later  period)  and  take  you 
through  successive  witnesses  up  to  the  first  century,  when  we 
have  the  five  Apostolic  Fathers.  Allow  me  to  trespass  upon 
your  attertion  by  mentioning  the  names  of  some  of  the  writers. 
In  the  fourth  century,  we  have  numerous  quotations  from  the 
New  Testament  in  the  writings  of  St.  Athanasius,  Ephiphanius, 
Jerome,  Rufinus,  Augustin,  Eusebius,  and  Cyril,  Gregory  Na- 
zienzen,  Philaster,  Arnobius,  Lactantius,  and  others.  In  the 
third  century,  we  find  various  passages  from  the  New  Testa- 
ment, occurring  in  the  writings  of  Novatus,  Dionysius,  Commo- 
dian,  Auatolius,  Theognostus,  Methodius,  Fhlleas,  Yietorinust 


I 


sac; 
are 
can 


riji 


THE  DOCTRINE  OP  PURGATORY. 


151 


ay,  that  he 
Tiony  to  the 
ystem  have 

schools  of 
ig  the  char- 
Is.  Ancient 

subject  of 

such  truth, 
at  source  is 
)Ostles  have 
nporal  inter- 
1  and  death, 
ve  revealed, 

circumstan- 
ind  palpably 
jannot  avoid 


arts, 


)riden. 

on  ofthesys- 
nark,  that  the 
it  experience 
The  illiterate 
He  finds  a 
io  for  his  soul, 
:he  great  Phy- 
cred  volume  : 
1  as  Virgil  or 
is  testimony  is 
•ed  scriptures. 
)eing  unneces- 
and  take  you 
itury,  when  we 
trespass  upon 
of  the  writers, 
lions  from  the 
3,  Ephiphanius, 
I,  Gregory  Na- 
jthers.     In  the 
le  New  Testa- 
lysius,  Commo- 
eas,  Victorinust 


Cyprian,  Caius,  and  others.  In  the  second  century,  Tertullian, 
Clemens  Alexandrinus,  Theophilus  of  Antioch,  Athenagoras, 
Irenajus  of  Lyons,  Melito,  Tatian,  Hegesippus,  Justin  Martyr, 
and  Papias,  contain  numerous  references  to  the  New  Testament. 
This  chain  of  evidence  brings  us  to  the  five  Apostolic  Fathers: 
Barnabas,  Clemens,  Romanus,  Hermas,  Ignatius  and  Polycarp. 
In  the  fourth  century  we  have  catalogues  of  the  books  of  the 
New  Testament  made  by  St.  Athanasius,  (39  Ep.  Fest.  t.  i,  p. 
961,  E.  962,  C.)  Jerome,  (Do  Stud.  Script,  ad  Paul  in.  ep.  50, 
al.  103,  t.  iv,  p.  2,  p.  574,  ed.  Bened.)  Rufinus,  (Expos.  Symb. 
Apost.)  Augustin,  (De  Doctr.  Christ.  1.  2,  cap.  viii,  n.  12, 13, 
14,  torn,  iii,  p.  1,  Benedict.)  and  Epiphanius,  (Panar.  h.  76,  p. 
941.)  most  accurately  agreeing  with  the  present  received  canon. 
If  this  evidence  be  sufficient  to  satisfy  every  candid  man,  as 
to  the  canonicity  of  the  books  of  the  New  Testament,  that  por- 
tion of  the  sacred  oracles  will  enable  us  to  conclude  respecting 
the  canonicity  of  the  books  of  the  Old.  Almost  all  the  books 
of  the  Old  Testament  are  quoted  in  the  New,  as  may  be  seen 
by  consulting  the  short  appendix  to  Canne's  Bible.  The  Jews, 
as  I  have  already  stated,  did  not  receive  the  apocrypha.  The 
passage  to  that  effect  from  Bellarmine,  is  as  follows  : 

"  Omnes  libros  quos  Protestantes  non  recipiunt,"  &c. 
"  All  the  books  which  the  Protestants  do  not  receive,  the  Jews  also  do  not 
admit." — Lib.  i,  De  verb.  Dei.  c.  10,  principio  et  sect  ad  locum. 

In  the  beginning  of  the  sixteenth  century,  the  Compultenstian 
Polyglot  was  published  by  Ximenes,  Cardinal  and  Archbishop 
of  Toledo,  in  Spain.  In  the  preface  to  the  reader,  there  is  a 
special  admonition  given,  that  the  books  of  Tobit,  Judith,  Wis- 
dom, Ecclesiasticus  and  the  Maccabees,  with  the  additions  to 
Esther,"  which  are  set  forth  in  the  Cheek  only^  are  not  canonical 
scripture.     The  words  are  these — 

"  But  the  books  without  the  canon,  which  the  church  receives  rather  for  the 
edification  of  the  people,  than  for  confirming  the  authority  of  ecclesiastical 
dogmas,  are  given  in  ureek  only,  but  with  a  double  interpretation." 

About  this  time,  the  Vulgate  Bible  with  Lira's  commentary 
and  the  ordinary  gloss,  was  printed  at  Basil ;  in  the  preface  we 
read  as  follows  : 

"  Since  there  are  many,  whobecause  they  do  not  bestow  attention  UDon  the 
sacred  scriptures,  suppose  that  all  the  books  which  arc  contained  in  the  Bible, 
are  to  be  venerated  with  like  respect,  not  knowing  how  to  distinguish  between 
canonical  and  uncanonical  books,  (which  the  Jews  reckon  amongst  the  apoc- 
rypha) from  whence  they  often  appear  ridiculous  to  the  learned,  therefore,  we 
have  distinguished  and  distinctly  enumerated,  first,  the  canonical  books,  and 
afterwards  the  uncanonical ;  between  which  there  is  as  much  difference,  as 
between  that  which  is  certain  and  that  which  is  dubious ;  for  the  canonical 
books  were  composed  by  the  dictation  of  the  Holy  Spirit,  but  it  is  wit  known 
at  %BhoA  (tme,  or  oy  vahat  txutkwi  the  rmeanonical,  or  in  other  words,  the  apoery' 


fT 


152 


THE    DOCTRINE    OP    PURGATORY. 


■|    i 


phal  boohs  were  set  forth  ;  but  the  canonical  books  are  of  so  great  authoritj, 
that  whatsoever  is  there  contained,  the  church  holds  as  true,  firmly  and  with- 
out question." 

Permit  me  to  add,  that  the  Redeemer,  who  pointedly  censured 
the  Jews  for  making  void  the  word  of  God  by  their  traditions, 
would  still  have  strongly  condemned  them,  if  they  had  left  out  of 
their  canon  any  part  of  the  word  of  God. 

With  respect  to  the  uncorrupted  preservation  of  the  Old  Tes- 
tament, let  us  bear  in  mind  the  great  care  with  which  the  Jews 
preserved  it.  Philo  Judseus  informs  us,  that  the  Jews  regarded 
the  Old  Testament  with  such  profound  veneration,  that  they  even 
counted  the  letters,  that  they  discarded  a  copy  which  contained 
a  single  error,  and  would  rather  lose  their  lives  than  alter  the 
original  in  the  slightest  degree. — (Philo.  ap.  Euseb.  de.  Preep. 
Evang.  lib.  viii,  c.  2.)  How  could  the  Old  Testament  have  been 
adulterated  previously  to  the  Saviour  ?  The  Jews  were  divided 
into  sects.  The  Talmudists  and  the  Caraites  would  naturally 
watch  over  their  common  scripture  with  jealousy.  Could  the 
Samaritans  have  been  prevailed  upon  to  unite  with  the  Jews  in 
corrupting  the  Pentateuch  ?  After  the  commencement  of  the 
Christian  era,  the  Old  Testament  was  in  the  hands  of  Christians 
as  well  as  Jews.  Had  the  Jews  left  out  any  portion  of  the 
Old  Testament,  would  they  not  have  omitted  the  passages  which 
condemned  the  conduct  of  their  leaders,  which  speak  of  the 
idolatries  of  the  people  as  sanctioned  by  their  priesthood,  and 
which  predict  their  treatment  of  the  Messiah  1  but  these  are  still 
found  in  the  Old  Testament.  The  quotations  from  the  Old 
Testament  in  the  Fathers  coincide  with  the  same  passages  as 
they  stand  in  our  Bible  :  from  this  fact  also  we  infer,  that  the 
Old  Testament  has  not  been  corrupted  since  their  time.  The 
New  Testament  has  been  dispersed  in  different  countries.  The 
variety  of  sects  which  have  existed,  watched  it  with  such  jealous 
care,  that  none  could  have  mutilated  it.  We  have  many  ancient 
translations.  Drs.  Kennicott  and  Bentley  have  examined 
numberless  manuscripts,  both  of  the  Old  and  New  Testament. 
Dr.  Bentley,  speaking  of  ihe  various  readings,  says, 

"  I,  for  my  part,  and,  as  I  believe,  many  others,  would  not  lament,  if  out  of 
the  old  MSS.  yet  untouched,  10,000  more  were  faithfully  collected  :  some  of 
which,  without  question,  would  render  the  text  more  beautiful,  just  anil  jxact ; 
though  of  no  consequence  to  the  main  of  religion  ,  nay,  perhaps,  wholly  syn- 
onymous in  the  view  of  common  readers,  and  quite  insensible  m  any  modem 
version." — Fhilaleuth.  Lipsieus.  p.  90. 

These  are  proofs  which  must  satisfy  every  candid  inquirer,  as 
to  the  canonicity  and  uncorrupted  preservation  of  the  sacred 
volume. 

I  pass  on  rapidly  to  my  proofs  of  the  authenticity  of  scripture. 
The  primitive  Christian  Fathers,  and  others  were  competent 


1 
1 


ii'iii 

Hit 


»at  authority, 
nly  and  with- 

ly  censured 

traditions, 

d  left  out  of 

le  Old  Tes- 
h  the  Jews 
ws  regarded 
at  they  even 
;h  contained 
an  alter  the 
).  de.  Prsep. 
nt  have  been 
were  divided 
aid  naturally 
Could  the 
the  Jews  in 
ement  of  the 
of  Christians 
ortion  of  the 
issages  which 
speak  of  the 
iesthood,  and 
these  are  still 
from  the  Old 
^  passages  as 
infer,  that  the 
ir  time.     The 
)untries.    The 
h  such  jealous 
many  ancient 
ive   examined 
iw  Testament, 
ys, 

»t  lament,  if  out  of 
oUected  :  some  of 
ul.justanti  jxact; 
rhaps,  wholly  syn- 
hle  m  any  modem 

did  inquirer,  as 
of  the  sacred 

tyof  scripture, 
^ere  competent 


THE    JUSTIFICATION    OF    THE    REFORMATION.       153 

judges  as  to  matters  of  fact.  And  can  we  believe,  that  so  many 
would  have  deserted  the  schools  of  philosophy,  enrolled  them- 
selves amongst  the  persecuted  disciples  of  Jesus  Christ,  and 
have  suffered  martyrdom  itself,  if  they  had  not  been  convinced, 
upon  sound  evidence,  of  the  authenticity  of  the  facts  reco  cd 
in  the  inspired  volume  1  With  respect  to  the  genuineness  of  the 
New  Testament  :  contrast  the  several  books ;  mark  the  coin- 
cidence between  the  history  of  the  writers  and  their  lespective 
writings  ;  observe  the  style  of  each — the  gospel  of  St.  Luke  is 
of  purer  Greek  than  the  others — this  circumstance  is  accounted 
for  by  the  fact,  that  Luke  was  a  physician,  and  consequently 
possessed,  it  is  presumed,  some  share  of  learning.  We  have 
many  Hebraisms  and  Syriacisms  in  the  New  Testament,  by 
which  we  know  that  the  writers  were  Jews  ;  for  their  thoughts 
being  transfused  into  Greek,  the  diction  contracted  a  tincture 
from  the  medium  through  which  they  passed.  On  the  other 
hand,  but  few  of  the  Fathers  knew  any  thing  of  Hebrew. 

Allow  me  here  to  remark,  that  in  thus  appealing  to  the  mere 
evidence  of  historical  testimony — I  am  not  departing  from  my 
principles.  The  "  modus  tradendi,"  the  mode  of  handing  down, 
and  the  "  res  tradita,"  the  thing  handed  down,  are  altogether 
different.  Cardinal  Bellarmine  mentions  the  evidences  by  which 
a  book  is  known  to  be  canonical,  '*  first,  from  the  testimonials  ot 
the  ancients — secondly,  from  its  likeness  and  agreement  with  the 
other  books — thirdly,  from  the  common  sense  and  taste  of  Chris- 
tian people." — De  Verb.  Dei.  1.  c.  10. 

"  He  that  is  spiritual  judgeth  things,"  says  the  Apostle  Paul, 
1  Cor.  ii,  15.  Let  the  man  of  a  spiritual  mind,  read  the 
apocrypha,  and  his  taste  and  feeling  will  nauseate  much  that  is 
contained  therein  ;  nor  will  he  find  the  same  spirit  in  them  which 
pervades  the  books  of  holy  writ. 


Fourth  Day. — Monday,  April  23. 


SUBJECT. — *'  The  Justification  of  the  Reformation.^* 

Admiral  Oliver  and  Christopher  Fitzsimon,  Esq.,  in 
the  chair. 

Mr.  Maguire  rose,  and  called  on  Mr.  Pope  to  justify  the 
Reformers. 

Mr.  Pope. — Mr.  Maguire  has  called  upon  me  for  a  justifica- 
tion of  the  Reformers :  but  permit  me  to  remind  you,  gentlemen. 


•f 


ill  i 


'i 


I 


;!  •  , 


■-  ^.^ia.- 


^1 


II 


i 


154 


THE    JUSTIFICATION    OF 


(hat  I  stand  up  on  the  present  occasion  to  justify  the  separation 
from  the  Church  of  Rome  which  took  place  at  the  commence- 
ment of  the  16th  century.  I  wish  it  to  be  distinctly  understood, 
that  I  stand  not  here  to  vindicate  every  act  of  the  reformers  :  it 
is  the  separation  from  the  church  of  Rome  which  I  am  to  justify. 
If  I  wore  for  a  moment  to  admit  (which  I  bij  no  means  do)  that 
the  reformers  were  the  most  abandoned  characters  upon  earth — 
if,  for  argument's  sake,  I  were  to  make  this  concession,  it  would 
not  interfere  with  the  question  before  us,  which  is — were  the 
reformers  justified  in  separating  from  the  church  of  Rome  in  the 
16th  century  ?  The  reformers,  'tis  true,  had  their  failings  like 
other  men  ;  but  this  is  to  be  accounted  for,  partly  from  the  natural 
Aveakness  of  human  nature,  and  partly  from  the  influence  of  the 
system  which  they  had  just  abandoned.  It  is  difficult  for  a  per- 
son, long  accustomed  to  habits  of  indolence  and  profligacy, 
instantaneously  to  engage  in  the  activities  of  life — at  once  to 
shake  off  the  chrysalis,  and  stand  forth  in  all  the  beauty  and 
proportion  of  moral  rectitude.  Suppose  that  you  had  been  con- 
fined in  a  gloomy  dungeon  for  twenty  or  thirty  years  ;  when  first 
you  are  led  forth  to  enjoy  the  light  and  liberty  of  heaven,  is  it 
not  natural  to  think,  that  you  could  not  for  some  time  enjoy  the 
perfect  exercise  of  your  visual  organs  ? 

I  would  justify  the  separation  from  the  church  of  Rome  upon 
two  grounds  :  the  first  is,  the  degraded  moral  character 
OF  THE  CHURCH  OF  RoME  at  the  time  of  the  Reformation  ; 
and  the  second  is,  the  unscriptural  nature  of  the  peculiar 
doctrines  of  that  CHURCH.  As  to  the  moral  character  of 
the  church  of  Rome,  I  might  only  refer  you  to  the  quotations 
which  I  have  already  adduced  ;  but  to  these  I  beg  to  add  some 
others.  You  will  bear  in  mind  that  they  are  the  testimonies  of 
Boman  Catholic  xoriters. 

Cardinal  Baronius  says,  in  the  close  of  the  10th  century : — 

"  What  then  was  the  face  of  the  Roman  church  ?  How  very  filthy,  when 
the  most  powerful  and  sordid  harlots  then  ruled  at  Rome,  at  whose  pleasure, 
sees  were  changed,  and  bishoprics  were  given,  and — which  is  horrible  to  hear, 
and  most  abominable — their  gallants  were  obtruded  into  the  sec  of  Peter,  and 
made  false  rorEs;  for  who  can  sjiy  they  could  be  lawful  Popes,  who  were 
obtrudt'd  by  such  harlots  without  law  ?  There  was  no  mention  of  the  election 
or  consent  of  clerj^y  ;  the  canons  were  silent,  the  decrees  of  Popes  suppressed, 
the  ancient  traditions  proscribed, — lust,  armed  with  the  secular  power,  chal- 
lenged all  things  to  itself. —  ****** 
********** 
What  kind  of  Cardinals,  do  you  imagine,  must  be  then  chosen  by  those  mon- 
sters, when  nothing  is  so  natural  as  for  like  to  beget  like?  who  can  doubt, 
but  they  in  all  thingi^  did  consent  to  those  that  chose  them  ?  Who  will  not 
easily  believe  that  they  animated  them  and  followed  their  footsteps  ?  W^ho 
understands  not  that  such  men  must  wish  that  our  Lord  would  have  slept 
continually,  and  never  have  awoke  to  judgement  to  take  cognizance  of,  or 
piinish  their  iniquities." — Annal.  Torn,  x,  A.  D.  912,  Art.  8. 


leparation 
>minence- 
iderstood, 
irniers :  it 
to  justify. 
IS  do)  that 
an  earth — 
n,  it  would 
—were  the 
,ome  in  the 
ailings  like 
the  natural 
ence  of  the 
it  for  a  per- 
profligacy, 
-at  once  to 
beauty  and 
d  been  con- 
;  when  first 
leaven,  is  it 
le  enjoy  the 

Rome  upon 

CHARACTER 

e  formation  ; 

E  rECULIAR 

character  of 
e  quotations 
to  add  some 
stimonies  of 

\  century : — 

;ry  filthy,  when 
whose  pleasure, 
liorriblo  to  hear, 
EC  of  Peter,  and 
o|)C3,  who  were 
a  oftheelectioii 
pes  suppressed, 
ar  power,  chal- 

'  if  ♦ 

n  by  those  mon- 
who  can  doubt, 
Who  will  not 
lotsteps  ?  Who 
iTould  have  slept 
iOKniaance  of,  or 


THE   REFORMATION. 
Of  the  11th  century  Baronius  writes, — 


169 


"  That  it  was  by  Dithmarus  styled  the  iron  age,  because  iniquity  did  then 
abound,  and  thai  many  did  then  discourse  and  believe,  that  in  this  very  age 
antichrist  was  to  come,  and  the  world  was  to  have  an  end :  and  the  corrup- 
tion or  manners  which  then  (saith  he)  was  very  great,  especially  among  the 
ecclesiastics,  might  easily  persuade  men  that  it  would  be  so." — A.  D.  1001. 

In  the  16  th  century,  in  the  council  of  Lateran.  under  Julian 
the  Second,  it  is  declared  that, 

"  Oppression,  rapine,  adultery,  incest,  and  all  pestilent  vices,  did  confound 
all  sacred  and  profane  things,  and  that  die  same  beat  St  Peter's  ship  so 
impetuously,  that  it  was  almost  drowned." 

"  What  may  we  think,"  said  Flatina,  "  willbecomeof  our  age,  wherein  our 
sins  are  grown  so  great,  that  they  have  scarce  left  us  any  room  with  God  to 
obtain  mercy.  How  great  the  covetousness  of  the  priests  is,  and  especially 
of  such  as  rule  among  them  ;  how  great  the  lusts  of  all  sects:  what  ambition, 

f)omp,  pride,  what  ignorance  both  of  themselves,  and  Christian  doctrine,  what 
ittle  religion,  and  tliat  but  hypocritical  rather  than  true,  what  corrupt  manners, 
to  be  detested  even  in  lay  people,  I  need  not  say  :  when  they  sin  so  openly 
and  publicly,  as  if  they  sought  for  commendation  thereby." 

Nicolaus  de  Clemangis,  an  archdeacon  in  the  church  of  Rome 
in  the  Idth  century,  in  lus  epistle,  where  he  speaks  of  flying  not 
only  with  our  minds  from  Babylon  but  with  our  bodies  also, 
writes  thus — 

"  Who  can  there  safely  live,  where  not  only  wicked  things  are  lawful,  but 
all  men  are  compelled  by  the  severest  punishments  to  believe,  speak,  and 
follow  the  most  wicked  and  ungodly  things ;  and  to  embrace  them  as  things 
just  and  laudable ;  where  they  do  not  only  not  receive  sound  doctrine,  but 
bitterly  persecute  all  those  who  do  resist  the  madness  of  their  wills  ?  *  * 
What  is  it,  think  you,  to  be  drunk  with  the  cup  of  Babylon,  but  from  long 
conversation  with  her  to  be  so  infected  with  the  contagion  of  her,  that  follow- 
ing the  erring  herd,  you  willingly  embrace  false  tilings  for  true ;  perverse,  for 
righteous,  mad  things  for  sound :  and  to  desire  rather  to  be  mad  with  the 
multitude,  than  to  be  wise  alone  with  danger  and  derision  ?  He  that  is  dif- 
ferent in  manners  from  them,  ought  not  to  live  there,  where  the  plague  of 
corruption  hatli  so  prevailed  as  to  mfect  all  men  witli  its  contagion." — P.  177. 

In  his  book  of  Simoniacal  Prelates,  he  says,  cap.  1  : — 

"  The  church  is  now  become  a  shop  of  merchandise,  or  rather  of  robbery 
and  rapine ;  in  which  all  the  sacraments  are  exposed  to  sale.  *  *  Ana, 
therefore,  you  see  such  men  admitted  to  the  priesthood  and  other  holy  orders, 
who  arc  idiots,  unlearned,  and  scarce  able  to  read,  though  way  wardly,  and 
without  understanding  one  syllable  after  another,  who  know  no  more  of  Latin, 
than  tliey  do  of  Arabic,  who,  when  they  read,  pray,  or  sing,  know  not  whrcher 
the}'  bless  God,  or  blaspheme  him — men  undisciplined,  unquiet,  gluttons, 
drunkards,  praters,  vagabonds,  lustful,  bred  up  in  luxury,  and  in  one  word, 
idle,  and  ignorant." 

I  will  not  shock  your  ears  by  reading  the  passage  which  fol- 
lows. In  his  book  of  The  Corrupt  State  of  the  Church,  cap. 
iii,  he  tells  us, 

"  That  she  was  defiled  with  the  sink  of  all  vices  ;  and  might  be  fitly  called 
the  Church  of  J^alig^nants :  that  the  saying  of  the  prophet  was  now  verified, 
that  from  the  least  of  tlutn  to  the  greatest  every  one  was  given  to  covetousness, 


I 


i?' 


■w 


'1: 


% 


•"    ii 


1 1     'i    ''• 


156 


THE    JUSTIFICATION   OF 


that  from  the  prophet  to  the  priest  every  one  dealt  faltely.  *  ♦  ♦  *  Who 
preaches  or  declarea  the  gospel  7  Who,  either  by  word  or  deed,  shows  the 
way  to  life  eternal  ?" 

Speaking  of  the  Pope,  he  says — 

"  That  by  takitig  from  the  diocesans  and  patrons  the  liberty  of  presentation 
to  their  benefices,  he  had  stocked  the  church  with  ignorant  and  wicked  men. 
How  great  a  number  of  expectants  froni  that  time  came  in,  not  from  their 
studies  or  tiie  schools,  but  from  the  plough  and  servile  arts,  to  become  parish 
priests,  and  obtain  other  benefices,  who  knew  little  more  of  the  Latin,  than 
the  Arabic  tongue ;  who  could  not  read,  and,  wliich  is  a  shame  to  speak  of, 
scarce  knew  Ji  from  B,  and  yet  their  immorality  was  greater  than  their  igno- 
rance; for,  being  educated  in  idleness,  without  learning,  they  followed  nothing 
but  idleness,  sports,  banquetings,  brawlings  and  vain  talk :  hence  is  it,  that 
in  all  places  we  have  so  many  ignorant,  miserable,  and  wicked  priests." — 
Cap.  13. 

In  the  next  place,  he  taxes  the  cardinals  with  avarice,  unclean- 
ness,  simony,  and  other  vices.     He  says, 

"  That  by  their  means  it  came  to  pass,  that  no  man  learned  in  the  scrip- 
tures ;  no  honest,  just,  and  virtuous  persons  were  advanced  to  high  dignities ; 
but  only  ambitious  persons,  flatterers,  bufibons,  and  men  corrupted  with  all 
vices;  so  that  they  were  wirolly  unlearned,  or  if  they  knew  something  of  the 
imperial  laws,  or  gainful  sciences,  they  never  thought  of  God's  law,  or  of  the 
spiritual  learning,  in  which  the  people  were  to  be  mstructed  to  life  eternal — 
that  if  any  person  happened  to  condemn  their  covetousness  and  injustice,  if  he 
endeavoured  by  wholesome  exhortations,  and  by  preaching  to  gain  souls,  if  he 
meditated  more  on  the  laws  of  God,  than  those  of  men,  presently  every  man's 
teeth  were  whet  against  him,  and  ready  to  bite  him ;  ana  they  proclaimed  him 
a  fool,  and  one  unworthy  of  the  priesthood.  So  that  now,  (saith  he)  the 
study  of  the  scriptures,  and  the  professor  of  divinity  are  become  ridiculous  to 
all  men." 

Of  the  Bishops  : 

"That  in  most  diocesses,  the  rectors  or  the  parish  priests  paid  them  a  cer. 
tain  price  for  keeping  *****♦*.  That  no  man  was  admitted 
into  the  clergy  or  sacred  orders,  or  any  ecclesiastical  degree,  without  rewards, 
which,  saith  he,  is  intolerable ;  that  being  youths  without  beards,  and  scarce 
got  from  under  the  ferula,  they  obtained  a  bishopric,  knowin<^  as  little  of  that 
office,  as  of  the  mariner's  vocation ;  that  by  their  filthy  examples  they  led  their 
flocks  into  bye  ways,  which  tended  to  their  ruin." — Cap.  11,  12,  13. 

Again, 

"What  should  I  speak,  (saith  he)  of  the  learning  of  the  priests,  when  it  is 
visible  that  scarce  any  of  them  can  read  7  they  know  not  words,  and  much 
less  things :  he  of  them  that  prayeth,  is  a  barbarian  to  himself.  If  any  man 
is  idle  and  abhors  labour,  if  he  loves  luxury,  he  gets  now  a  days  into  the  clergy, 
and  then  presently  he  joins  himself  to  the  rest  of  the  priests  that  are  volup- 
tuous, and  live  according  to  Epicurus,  rather  than  according  to  the  laws  of 
Christ"— Cap.  25. 

"  Such  (saith  he)  is  the  abundance  of  wicked  men  in  all  professions,  that 
there  is  scarcely  one  among  a  thousand,  who  sincerely  doth  what  his  profes- 
sion doth  require;  if  there  be  any  sincere,  chaste,  sober,  frugal  person,  in  any 
college  or  convent,  who  doth  not  walk  in  the  broad  way,  he  is  made  a  ridicu- 
lous fable  to  the  rest,  and  is  continually  called  an  insolent,  mad,  and  hypo- 
critical fellow ;  so  that  many  who  would  have  been  good,  had  they  lived  with 
good  and  honest  men,  are  drawn  by  wicked  company  into  their  vices,  lest 
they  should  suffer  the  fore-mentioned  reproaches  among  their  companions." — 
Gap.  26. 


THE    REFORMATION. 


157 


*    *    Who 
3d,  shows  the 


»f  presentation 
1  wicked  men. 
not  from  their 
become  parish 
lie  Latin,  than 
le  to  speak  of, 
han  their  igno- 
llowed  nothing 
lencc  is  it,  tliat 
ted  priests." — 

ice,  unclean- 

;d  in  the  scrip- 
1  high  dignities ; 
rupted  with  all 
omething  of  the 
'8  law,  or  of  the 
to  life  eternal — 
d  injustice,  if  he 
gain  souls,  if  he 
ntly  every  man's 
proclaimed  him 
,  (saith  he)  the 
me  ridiculous  to 


paid  them  a  ceT" 
an  was  admitted 
vithout  rewards, 
ards,  and  scarce 
r  as  little  of  that 
es  they  led  their 
12,  13. 

riests,  when  it  is 
rords,  and  much 
lelf.  If  any  man 
rs  into  the  clergy, 
s  that  are  volup- 
ig  to  the  laws  of 

professions,  that 
what  his  profcs- 
;ai  person,  in  any 
'is  made  a  ridicu- 
mad,  and  hypo- 
_id  they  lived  with 
o  their  vices,  lest 
r  companions." — 


Ho  then  concludes  with  an  apostrophe  to  the  Roman  church — 

"What  thinkest  thou  of  tliine  own  prophecy,  the  revelations  of  St.  John? 
dost  thou  not  think  they  do  at  least,  in  part,  bo'.ong  to  thee  ;  thou  hast  not 
surely  so  wholly  lost  nil  sliamc  as  to  deny  this;  look,  tliercloru,  into  it,  and 
read  the  damnation  of  the  great  whore  sitting  upon  many  waters,  and  there  coU' 
template  thy  famous  facts,  and  future  ruin." — Dcclarat.  defect.  Virorum  Eccless. 

James  de  Paradise,  of  Chartres,  who  wrote  a  httle  after  the 

Council  of  Basil,  says. 

They  who  have  the  presidency  in  councils  on  the  Pope's  behalf,  when  they  see 
that  matters  in  the  council  make  against  their  masters  and  them,  what  can  bo 
expected  from  them  but  that  they  will  withstand  the  decrees  of  such  councils 
with  might  and  main,  either  by  </t.Mo/tnng'  them,  or  soloing'  dissensions  in  them; 
and  so  the  thing  shall  remain  unfinished,  and  wc  be  driven  to  return  to  the  old 
wilderness  of  error  aiid  of  ignorance.  Every  body  knows  this  to  bt  most  true, 
unless  it  be  some  one  happily  who  is  not  experienced  in  times  past.  The  tra- 
^edy  which  was  acted  in  our  a.^e  in  the  council  of  Basil  doth  sufficiently  prove 
it,  as  they  knew  well  who  have  laid  down  the  story  before  our  eyes. — De  SepI; 
Stat.  Ecclesia;.  1. 

Of  the  16th  century,  in  which  the  council  of  Trent  was  held, 

and  more  particularly  of  the  proceedings  there,  the  complaints 

are  still  more  grievous. 

"  AmonMtmostof  the  primates  ofour  religion,  whose  example  the  ignorant 
people  ought  to  follow  and  be  conformed  to,  there  is,"  sailli  Picua  Mirandula, 
"  either  none,  or  very  little  service  of  God,  no  good  life,  no  shame,  no  modesty. 
Justice  is  declined  into  hatred  or  favour,  piety  is  almost  turned  into  supersti- 
tion, and  by  all  orders  of  men  sin  is  so  openly  committed,  that  very  often  the 
virtue  of  the  honest  man  is  made  his  crime,  and  vice  is  honoured  as  a  virtue 
oy  them  who  think  the  unheard  of  pctulancy  and  long  impunity  of  their  vices 
to  be  as  walls  and  enclosures  to  them." — Orat  ad  Loen.  X,  et  Concil  Lat. 
habit  A.  D.  1512,  Oper,  t.  xx,  p.  1S26. 

Slaephylus,  speaking  of  the  destruction  of  the  city  of  Rome, 
which  happened  A.  D.  1527,  observes — 

"  Whence  is  it  that  this  happened  ?  to  wit,  because  all  flesh  had  corrupted  its 
ways,  we  were  all  citizens  and  inhabitants  not  of  the  holy  city  of  Rome,  but 
of  Babylon,  that  wicked  city;  of  which  that  of  the  prophet  Isaiah  is  fulfilled, 
*  How  IS  the  faithful  city  become  an  harlot.'  Let  no  man  think  this  prophecy 
hath  been  fulfilled  already,  in  the  destruction  of  Babylon  or  of  Jerusalem. 
No!  future  things  were  present  to  the  prophet's  eye,  and  this  the  prophet  hath 
declared  to  us,  saying,  'the  daughter  of  Zion  shall  be  left  desolate,  as  in  the 
wasting  of  the  enemy.'  St.  John  doth  in  the  Revelations  tell  us,  the  daughter 
of  Zion  is  not  Jerusalem  but  Rome ;  and  his  description  of  her  makes  it  plain. 
'  For  the  woman  which  thou  sawest  (saith  he)  is  that  great  city  which  hath 
dominion  over  the  kings  of  the  earth,'  that  is  spiritual  dominion.  She  sits, 
saith  he  upon  seven  hills,  which  properly  agrees  to  Rome,  which,  upon  this 
account,  is  styled  SepticoUis.  She  is  full,  saith  he,  of  the  names  of  blasphemy 
— she  is  the  mother  of  uncleanness,  fornications,  and  abominations,  which  are 
in  the  earth ;  than  which  words  no  more  particrdar  demonstration  of  the  city  can 
be  requisite,  seeing  these  iniquities  do  almost  generally  reign,  yet  here  the^ 
have  their  seat  and  empire.    Orat.  habit,  ad  auditores  Rotas  Maii  15,  A.  D. 

I  might  adduce  many  other  quotations,  but  I  shall  bring  for- 
ward only  two  more.  Johannes  de  Eych,  Episcopus  Eystatensis, 
speaking  of  the  corruption  of  the  times  of  the  Reformation,  says, 

14 


SI 


^:' 


i 


\  % 


'mma 


'     it' 

i'        'V* 

I  1 


168 


THE    JUSTIFICATION    OP 


I    " 


I'!.. 


m 


m    ^1 


"  The  perverted  niannors  by  whicli  almost  all  the  ecdesiastiea!  order  i» 
Btaint'il,  BO  cluud  the  aonaes  of  all,  that  not  only  titey  do  not  perceive  the  word 
of  truth  with  their  cars,  but  even  doflpisin''  amendment  of  life,  they  resist  their 
own  salvation  even  with  arms." — Prima  Epistoia,  P.  M.  S. 

Franciscus  de  Victoria,  observes,  that, 

"  Th(!  Church  could  neither  bear  her  disorders  nor  their  remedies." — Ec- 
clesia  nee  mala  sua,  ncc  rcmedia,  ferro  posse. — Prelect  4,  prop.  23. 

In  addition  to  these  testimonies  from  Roman  Catholic  authori- 
ties, I  beg  leave  to  observe,  that  at  the  time  of  the  Reformation 
as  my  friend  is  well  aware,  there  was  an  universal  crv  for  a 

REFORMATION  OF  ABUSES. 

I  am  now  come  to  my  second  point,  namely,  the  unscriptural 
nature  of  the  peculiar  doctrines  of  the  church  of  Rome. 
First,  as  to  Tradition. — 

[Here  Mr.  Maguire  interrupted  Mr.  Pope.  I  came  here  to 
defend  three  points  of  my  religious  creed.  I  attack  but  three  of 
your's.     I  will  not  allow  you  to  go  into  others. 

Mr.  Pope  replied,  that  the  question  before  them  was  the  jus- 
tification of  the  Reformation ;  and  in  order  to  justify  it,  it  was 
necessary  for  him  to  enter  briefly  into  the  doctrines  of  the  church 
of  Rome. 

Mr.  Maguire.  You  should  defend  yourself,  and  not  attack 
me.     I  appeal  to  the  written  regulations. 

Mr.  Pope.  I  stand  on  my  defence,  and  am  to  show  that  the 
reformers  were  justified  in  separating  from  the  church  of  Rome  : 
from  the  state  of  that  church,  both  with  regard  to  morals  ana 
doctrine. 

Mr.  Maguire  appealed  to  the  chair :  and  after  a  consultation, 
Mr.  liuwless  stated  the  opinion  of  the  chair,  namely,  that  Mr. 
Pope  had  a  right  to  state  whatever  reasons  occurred  to  hi.i  judg- 
ment, as  having  called  for  the  Reformation,  and  on  the  other 
hand  that  Mr.  Maguire  had  a  right  to  prove  the  scriptural  cha- 
racter of  the  doctrines  opposed,  in  order  to  show,  that  the 
Reformation  was  not  called  for  on  that  account.] 

Mr.  Pope  resumed. — Gentlemen,  I  shall  take  a  rapid  view 
of  the  dnctiir.cr  of  the  church  of  Rome,  in  order  to  prove  that 
the  reformers  were  justified  in  separating  from  her  communion 
on  that  ground. 

TRADITION. 

The  church  of  Rome  says —      .    .  ■ 

"All  saving  truth  not  being  contained  in  the  holy  scripture,  but  partly  in 
the  scripture,  and  partly  in  unwritten  traditions;  scripture  and  tradition  are 
to  be  received  and  venerated  with  like  piety  and  reverence,  "  pari  pietatis 
afiectu  ac  reverentia." — ConcU  Trident.  Seas.  4,  Decret  de  can.  Serine 


!•;.• 


THE    REFORMATION. 


159 


stiea!  order  i» 
pivo  the  word 
Dy  resist  their 


tiodicB."— Ec- 
23. 

alic  authori- 
keformation 

,  CRY  FOR  A 

unscriptural 
ne. 


:ame  here  to 
but  three  of 

was  the  jus- 
tify it,  it  was 
[)f  the  church 

id  not  attack 

jhow  that  the 
ch  of  Rome : 
to  morals  ana 

consultation, 
ely,  that  Mr. 
i  to  his  judg- 
on  the  other 
iriptural  cha- 
ow,  that  the 


a  rapid  view 
to  prove  that 
ir  communion 


re,  but  partly  in 
ind  tradition  are 
•e, "  pari  pietatis 
Min.  Scrinf 


The  Dotiay  Bible  says — 


"You  shall  not  add  to  the  word  that  I  spook  to  you." — Deut  iv  ch.  2. 

"  Every  word  of  God  is  fire-tritHJ ;  add  not  any  tiunj;  to  his  words,  lest  thou 
be  reproved  and  found  a  liar." — Prov.  xxx  ch.  5,  6. 

"  For  I  testify  to  every  one  that  heareth  the  words  of  tho  nrophccy  of  thii 
book :  If  any  man  shall  add  to  these  things,  God  shall  add  unto  liim  the 
plagues  written  in  this  book." — Apoc.  xxii  cli.  18. 

"The  holy  scriptures  can  instruct  thee  to  salvation  by  the  faith  which  is  in 
Christ  Jesus :  all  scripture  inspired  of  God,  is  profitttbfe  to  teach,  to  remove, 
to  correct,  to  instruct  in  justice :  that  the  man  of  God  may  be  perfect,  furnished 
to  every  gnod  work." — 2  Tim.  iii  ch.  15,  17. 

"  You  have  made  void  the  commandment  of  God  for  your  tradition." — 
Matt.  XV  ch.  6. 

I  find,  therefore,  that  tradition  is  condemned,  and  that  scrip- 
ture is  able  "  to  instruct  unto  salvation,  to  teach,  to  reprove,  to 
correct,  and  to  instruct  in  justice,  that  the  man  of  God  may  be 
perfect,  furnished  to  every  good  work."  I  am  desirous  of  know- 
ing, if  O'O  scriptures  be  imperfect,  by  what  process  they  can 
make  a  man  perfect  in  every  good  work  ? 

READING    THE    SCRIPTURES. 

The  church  of  Rome  intimate,  that  it  is  not  for  the  people  ic 
rend  the  sacred  scriptures — Indiscriminata  lectio  sacrsje  itcrip- 
turae  interdicte  est — and  her  practice  abundantly  contirn  s  the 
information.  Cone.  Trid.  Sess.  4,  Decret.  de  can.  Scrip  :  Ind. 
lib.  prohib.  Reg.  4. 

The  Douay  JBible  says — 

"Come  near,  yc  Gentiles,  and  hear,  and  hearken  ye  people:  let  the  earth 
hear,  and  nil  that  is  therein;  tlie  world,  and  everything  that  rjmeth  forth 
of  it." — Isaiah,  xxxiv,  1. 

And  adds  in  the  16th  verse — 

"  Search  tb  dilirekti.y  is  the  book  ct*  tub  Lors  a:id  rzad." 
"  Search  the  scriptures." — John,  v,  39. 

Our  next  subject  is 

PRIVATE    JUDGMENT. 

Certainly  my  friend  has  thrown  new  light  on  the  extent  to 
which  the  church  of  Rome  permits  the  exercise  of  private  judg- 
ment :  however,  I  cannot  avoid  thinking,  that  the  doctrine  of  the 
church  is  in  substance  this — beheve  implicitly  wh^t  ihe  cbiucii 
tells  you. 

The  Douay  Bible  says, 

"Prove  all  things ;  hold  fast  that  which  is  good." — 1  ThesB.  v,  21. 
"  Try  the  spirits,  if  tiiey  be  of  God." — 1  John,  iv,  1. 

IMAGE    WORSHIP. 

*'It  t»  lawfid  to  express  any  person  of  the  most  holy  Trinity  by  certain  «tgn«, 
none  being  so  rude  as  to  think  that  the  divinity  is  expressed  by  that  imago. 
But  let  the  pastors  teach  that  by  them  are  declared  sotnfi  properties  or  actions 
which  are  attributed  to  God.    The  images  and  relics  of  Chnst  and  the  saints 


j^' 


.;]P 


I 


160 


THE   JUSTIFICATION    OP 


arc  to  be  duly  honoured  and  venerated  ;  and  in  this  veneration,  those  are 
venerated  which  are  represented  by  them." — Trent  Catech.  part  iii,  ch.  2,  p. 
302,  Dub.  1816.   Cone.  Trid.  Scss.  25,  de  Invocat. 

The  Douay  Bible  says — 

"  Thou  shalt  not  make  to  thyself  any  graven  thing,  nor  the  lilieness  of  any 
thing  that  is  in  heaven  above,  or  in  the  earth  beneath,  nor  of  those  things  that 
are  in  the  waters  under  the  earth ;  thou  shalt  not  adore  them  nor  sexve  them." 
— Exod.  XX,  4,  5 :   Sec  Deut.  iv,  15,  16.    Acts,  xvii,  29. 

All  I  ask  the  church  of  Rome  to  do  is  this — to  write  the  2nd 
commandment  under  every  image  and  picture,  which  are  objects 
of  worship  ;  and  the  common  sense  of  the  votaries  of  the  church 
of  Rome  will  rise  up  and  declare,  that  such  a  practice  is  directly 
opposed  to  the  Word  of  God. 

MEDIATORS. 

The  church  of  Rome  says, 

"There  are  other  mediators  of  intercession  in  heaven  besides  Jesus  Christ; 
such  as  angels  and  saints  and  especially,  the  Virgin  Mary,  who  is  the  mother 
of  mercy  and  advocatrcss  of  the  faithful ;  and  it  is  good  and  profitable  to  in- 
voke them,  and  to  have  recourse  to  their  prayers  and  help." — Cone.  Tid.  Sess. 
25,  dc  Invocat  &c. 

The  Douay  Bible  says — 

"Jesus  saith  to  him,  I  am  the  truth  and  the  life;  no  man  comcth  to  the 
Father  but  by  me." — John,  xiv,  6,  see  13th  verse. 

"  There  is  ONE  Mediator  of  God  and  man,  the  man  Christ  Jesus." — 
I  Tim.  ii,  5. 

"  Jesus  is  able  also  to  save  for  ever  them  that  come  to  God  by  him,  always 
living  to  make  intercession  for  us." — Hebrews,  vii,  25. 

We  have  already  had  the  subject  of  purgatory  brought  before 
us ;  and  I  am  inclined  to  think,  that  some  who  believed  implicitly 
in  that  doctrine,  are  shaken  in  the  implicit  character  of  their 
faith  in  it. 

GOOD    WORKS. 

A  canon  of  the  church  of  Rome,  quoted  on  a  former  day, 
may  be  thus  condensed — 

"The  good  works  of  justified  persons  are  truly  and  properly  meritorious 
and  duly  worthy  of  eternal  life." — Cone.  Trid.  Sess. '',  cap.  16,  can.  32. 

The  Douay  Bible  says,  fi 

"  By  grace  you  are  saved  through  faith,  and  that  not  of  yourselves,  for  it  is 
the  gitl  of  Goa ;  not  of  works,  that  no  man  may  glory." — Eph.  ii  ch.  8. 

"The  wages  of  sin  is  death,  but  tlie  grace  of  God  life  everlasting  in  Christ 
Jesus  our  Lord." 

Or  more  plainly, 

"■^he  gift  of  Ood  is  eternal  life,  through  Jesus  Christ  our  Lord." — 
Rom.  vi,  23. 

"When  you  have  done  (i2/  things  that  are  commanded  you,  say :  we  are 
unprofitable  servants ;  we  have  done  that  which  we  ought  to  do." — Luke, 
xvii,  10. 


on,  those  are 
irt  iii,  ch.  2,  p. 


ikenessofaiiy 
Dse  things  that 
r  sejve  them." 

rite  the  2nd 
1  are  objects 
f  the  church 
e  is  directly 


3  Jesus  Christ; 
10  is  the  mother 
profitable  to  in- 
lonc.  Tid.  Sess. 


1  comcth  to  the 
hrist  Jesus." — 
by  him,  always 

rought  before 
/ed  implicitly 
icier  of  their 

former  day, 

lerly  meritorious 
6,  can.  32. 


urselves,  for  it  is 
li.  ii  ch.  8. 
:lasting  in  Christ 


st  our  Lord." — 

^OH,  say :  we  are 
t  to  do."— Luke, 


THE    REFORMATION. 


161 


I  need  not  now  speak  on  transubstantiation — that  will  be  our 
subject  of  discussion  to-morrow,  you  Avill  then  see  that  that 
doctrine  can  obtain  no  support  from  Holy  Writ. 

I  pray  you  to  judge  from  this  brief  contrast,  between  the 
doctrines  of  the  church  of  Rome  and  those  of  the  Bible,  whether 
the  reformers  were  not  called  upon  to  separate  from  such  a 
communion. 

But  my  quarrel  with  the  church  of  Rome,  like  that  of  the 
reformers,  is  touching  that  grand  tenet  which  she  has  laboured 
to  set  aside,  justification  by  faith — acceptance  at  the  bar  of  God 
in  dependance  solely  on  the  atoning  blood  of  the  Saviour.  I 
trace  up  the  principal  errors  of  the  church  of  Rome  to  ignorance 
or  rejection  of  this  fundamental  article  of  the  Christian  religion. 
Would  she,  for  instance,  hold  that  good  works  entitle  to  eternal 
life,  if  she  believed  that  "  by  the  deeds  of  the  law  no  flesh  could 
be  justified,"  (Rom.  iii,  20,)  and  that  the  sinner  could  be  saved 
only  by  the  obedience  unto  death  of  the  Lord  Jesus  Christ  ? 
How  could  the  church  of  Rome  maintain  the  doctrine  of  supere- 
rogation, if  she  acknowledged  that  "  every  mouth  is  shut  and  the 
whole  world  brought  in  guilty  before  God,"  (Rom.  iii,  19,)  and 
that  "cursed  is  every  one  that  continueth  not  in  all  things  written 
in  the  book  of  the  law  to  do  them?" — (Gal.  iii,  10.)  Did  she 
believe  the  sacrifice  of  Christ  to  be  an  all-sufficient  atonement, 
would  she  think  a  purgatorial  fire  necessary  1  If  she  knew  that 
the  blood  of  Christ  cleanseth  from  all  sin,  would  she  hold  that 
the  soul  stands  in  need  of  an  additional  purgation  ?  Could  she 
for  a  moment  entertain  the  notion  of  repeating  the  sacrifice  of 
Christ,  if  He  were  acknowledged  by  her  as  having  made  by 
"  one  oblation  of  himself  once  for  all,"  an  end  of  sin,  reconcilia- 
tion for  iniquity,  and  as  having  brought  in  everlasting  righteous- 
ness 1  This  grand  doctrine  the  reformers  proclaimed,  and  for 
the  maintaining  of  it  they  stood  out  from  the  church  of  Rome. 
Luther  deemed  it  the  "articulus  stantis  vel  cadentis  Ecclesiae." 
and  I  say,  let  this  doctrine  be  preached  in  all  its  fulness,  and  we 
shall  plant  a  lever  beneath  the  fortresses  of  Babylon  ;  and  soon 
shall  we  hear  her  sentence  issuing  from  the  throne  of  the  Eter- 
nal, "  Down  with  her,  down  with  her,  even  to  the  ground." 

Such  are  the  reasons  upon  which  I  vindicate  the  Reformation. 
It  is  not  my  intention  to  justify  every  act  of  the  reformern.  If 
I  should  wish  to  recriminate,  Mr.  Maguire  may  be  assured,  that 
I  have  it  in  my  power,  in  turn,  to  place  in  the  most  awful  point 
of  view,  the  characters  of  those  who  are  recognized  as  the  heads 
of  the  church  of  Rome.  There  is,  however,  this  wide  distinc- 
tion— I  do  not  acknowledge  Luther  as  the  head  of  my  church  : 
Christ,  the  Lord  over  all,  is  the  head  of  his  mystical  body ;  I 
call  no  man  master  in  the  strict  senseof  the  term,  and  therefore 

14* 


"If! 


w  [■ 


I 


it'll 


i  !' 


162 


THE    JUSTIFICATION    OP 


9-     f' 


I'M 


ill      I'i! 


am  not  bound  to  follow  men  only  so  far  as  they  follow  Christ, 
much  less  am  1  called  upon  to  justify  every  net  in  the  history  of 
their  lives.  These  are  the  two  grounds,  on  which  I  would  justify 
the  separation  from  the  church  of  Rome,  which  took  place  in 
the  sixteenth  Century  : — first,  the  moral  condition  of  the  church  of 
Rome — and  secondly,  the  unscripiural  character  of  her  doctrines. 

Mr.  Maguire. — Before  I  proceed  further,  I  beg  leave  here 
to  enter  my  solemn  protest  against  the  decision  of  the  Chair, 
and  the  line  of  conduct  which  has  been  adopted  towards  me. 
I  publicly  and  solemnly  protest  again^  it.  It  is  an  obvious  and 
comp^ete  departure  from  the  understanding  and  principles  upon 
which  this  discussion  was  commenced.  Before  I  came  to  Dub- 
lin, I  had  expressly  agreed  and  stipulated  with  Mr.  Pope,  that 
he  should  select  any  three  articles  of  the  Catholic  doctrine  which 
he  pleased,  for  attack — that  I  should  select  three  points  against 
him,  and  that  we  should  thus  act  the  parts  of  plaintiff  and  de- 
fendant reciprocally.  I  appeal  to  the  candour  of  my  Protestant 
auditors,  if  this  were  not  the  express  stipulation  upon  the  faith 
of  which  I  agreed  to  meet  Mr.  Pope  in  this  public  controversial 
discussion.  One  of  the  points  which  I  selected  against  Mr. 
Pope,  was  a  justification  of  the  Protestant  Reformation.  I 
admit  he  was  free  to  bring  forward  every  circumstance  which  he 
could  consistently  urge  in  defence  of  that  schism.  But  is  he, 
on  this  occasion,  instead  of  confining  himself  to  that  single 
point,  to  level  his  attacks  against  all  and  every  one  of  the  doc- 
trines of  the  Catholic  church  l  Am  I,  in  the  short  period  allotted 
to  me,  expected  to  be  able  to  defend  all  the  doctrines  of  my 
church,  and  to  repel  all  the  calumnies  and  misrepresentations 
which  Mr.  Pope  may  bring  forward  against  her.  I  can  only 
say  that  my  confidence  has  been  abused — that  I  have  been  any 
thing  but  well  treated.  I  shall,  however,  proceed  to  rebut  th«j 
scandalous  charges  advanced  by  Mr.  Pope,  and  which  he  has 
grounded  upon  the  authority  of  Protestant  historians  exclusively, 
with  the  exception  of  Baronius  and  Bellarmine,  and  upon  the 
testimony  of  historians,  be  it  observed,  deserving  of  little  credit 
upon  this  particular  subject.  I  must  also  remark  that  instead 
of  there  being  only  three  points  on  each  side  for  attack  and 
defence,  mutually,  I  have  only  three  points  at  present,  to  urge 
against  Mr.  Pope,  while  he  has  put  me  on  my  defence  for  fifteen 
or  twenty.  Before  I  proceed  to  defend  the  articles  of  my  creed 
against  the  rigmarole  attack  which  has  been  levelled  at  them  by 
my  opponent,  I  shall  advert  to  one  or  two  fucts  which  it  may 
be  as  well  for  you  to  bear  in  memory. 

Mr.  Pope  has  not  at  all  answered  my  arguments  respecting 
the  proofs  of  the  authenticity,  integrity,  and  inspiration  of  the 


I 


rmor 
faithf 
the  SE 
heretl 
of  tal 
Therl 
chapll 
year,r 
annu/ 
have 
the  1^ 
Tl 
ranee 
script! 


w  Christ, 
listory  of 
lid  justify 
place  in 
church  of 
docirines. 

eave  here 
the  Chair, 
wards  me. 
)vious  and 
iples  upon 
le  to  Dub- 
Pope,  that 
trine  which 
nts  against 
iff  and  de- 
Protestant 
)n  the  faith 
jntroversial 
igainst  Mr. 
rmation.     I 
ce  which  he 
But  is  he, 
that  single 
of  the  doc- 
riod  allotted 
rines  of  my 
resentations 
I  can  only 
,ve  been  any 
to  rebut  the 
diich  he  has 
exclusively, 
nd  upon  the 
f  little  credit 
that  instead 
•  attack  and 
^sent,  to  urge 
ice  for  fifteen 
3  of  my  creed 
3d  at  them  by 
which  it  may 

nts  respecting 
tiration  of  the 


THE    REFORMATION. 


163 


sacred  scriptures.  With  regard  to  the  Sixtine  edition,  I  deny 
that  but  two  copies  of  it  are  in  existence.  I  have  here  the  Six- 
tine  and  Clementine  editions.  A  Roman  Catholic  clergyman 
of  this  city  purchased  a  copy  of  it  exposed  publicly  to  sale  in 
the  city  of  Rome.  I  will  admit  that  Clement  did  not  wish  that 
that  edition  of  the  Bible  should  be  circulated.  Orders  had  been 
given  by  the  council  of  Trent  that  a  pure  and  perfect  edition  of 
the  Latin  Vulgate,  "  quam  emendatissime,"  should  be  prepared 
by  learned  men  under  the  sanction  of  the  sovereign  pontiff. 
Many  verbal  corruptions  were  to  be  found  in  the  edition  then 
in  common  use,  arising  either  from  the  neglect  of  the  copyists, 
or  from  the  ignorance  of  those  who  endeavoured  to  purify  the 
text.  Now  Sixtus  Quintus  had  previously  taken  upon  him  not 
only  to  make  out  a  pure  copy  of  the  Bible,  but  to  introduce 
changes  from  the  original  Hebrew  and  Greek  editions,  which, 
in  the  opinions  of  St.  Jerome,  St.  Augustin,  and  Dr.  Wall,  a 
Protestant  bishop,  were  not  so  pure  as  the  old  Latin  and  Italian 
translations.  When  Clement  perused  the  editioa  of  Sixtus,  he 
ordered  that  it  should  be  purified  according  to  the  ancient  Latin 
and  Italian  translations.  But  I  defy  any  man  to  point  out  a 
substantial  difference  between  the  Clementine  and  Sixtine 
editions.  It  is  curious,  too,  that  in  the  preface  to  the  Sixtine 
edition,  that  preface  from  which  Mr.  Pope  quoted  with  such 
triumph  the  phrase  "  ne  in  minima  particula,"  it  is  pronounced 
lawful  to  make  verbal  amendments  and  corrections,  but  upon 
condition  that  they  shall  be  introduced  into  the  text,  and  not  put 
in  the  margin,  "arf  off'ensionem  populi  vitandam,^'' — lest  the  people 
should  be  scandalized,  not  distinguishing  between  verbal  and 
substantial  alterations.  The  ne  in  minima  particula,  it  is  obvious, 
relates  to  matters  of  faith. 

Mr.  Pope  asserted  that  masses  were  said  for  the  rich  and  not 
for  the  poor.  I  have  the  Missal  here  on  the  table,  and  by  refer- 
ring to  it,  Mr.  Pope  will  find  that  mass  is  offered  up  for  all  the 
faithful,  living  and  dead,  without  any  reservation  whatever.  In 
the  sacrifice  of  the  mass  we  pray  for  all  Christians,  for  all  infidels, 
heretics,  schismatics — nay,  for  Mr.  Pope  himself.  The  charge 
of  taking  money  comes  with  a  bad  grace  from  the  other  side. 
There  is  a  Protestant  clergyman  in  this  city,  who  is  called 
chaplain  to  the  Virgin  Mary ;  his  income  amounts  to  jGSOO  a 
year,  and  if  the  leases  were  out,  it  would  average  jC3,000  per 
annum.  This  was  bequeathed,  some  centuries  ago,  in  order  to 
have  masses  said  for  the  departed  ;  the  masses  are  not  said,  but 
the  Protestant  parson  pockets  the  money. 

The  important  fact  has  been  established  of  Mr.  Pope's  igno- 
rance of  the  Bible.  Though  he  has  told  us  he  has  made  the 
scriptures  his  continual  study,  and  though  he  professed  a  thorough 


I 

lib  >l 

'11 
i  ill 


;'ii' 


'ap 


1. 


i 


164 


THE    JUSTIFICATION    OF 


*3      ,1 


li' 


acquaintance,  both  with  the  Profostant  and  Catholic  versions,  he 
acknowledged  his  ignorance  on  t.'aturday  of  the  following  text : 

"  And  yet  man  knowclli  not  wlicthcr  he  be  worthy  of  love  or  hatred." 

I  can  inform  him  that  it  is  to  be  found  in  the  ninth  chapter  of 

Ecclesiastes.     Between  the  Protcsstant  and  Catholic  versions  of 

this  text,  there  is  no  substantial  dilFerence  as  it  runs  thus  in  the 

Protestant  Bible — "  No  man  knowcth  either  love  or  hatred,  by 

all  that  is  before  him." — Mr.  Pope  talked  of  the  Catholic  church 

teaching  that  all  truths  are  not  contained  in  scripture.     I  have 

already  proved,  that  all  truths  are  not  contained  in  the  scriptures; 

and  I  challenge  Mr.  Pope  to  produce  proofs  from  scripture  for 

five  articles  of  the  Protestant  creed.     But  I  should  recollect 

that  he  throws  the  Protestant  church  entirely  overboard.     1  beg 

leave  to  ask  him,  does  he  consider  the  existence  of  a  church  at 

all  absolutely  necessary,  under  the  Christian  dispensation  1   He 

holds,  it  appears,  the  opinion  of  justification  by  faith  only.     What 

docs  St.  Paul  say  1 

"If  I  should  have  all  fuith,  so  liiat  I  could  move  mountains,  and  have  not 
charity  I  am  notliing." — 1  Cor.  xiii,  2. 

There  is  an  example  of  faith  without  charity.    St.  James  says, 

"What  shall  it  profit,  my  brethren,  if  a  man  say  lie  hath  faith,  but  hath  not 
works  ?  Shall  faith  be  able  to  save  him?  ii,  14.  "For  as  the  body  without 
tlic  spirit  is  dead ;  so  also  faith  without  works  is  dead." — Ibid.  26. 

If  every  thing  be  contained  in  the  scriptures,  why  has  not  Mr. 
Pope  shown  me  texts  to  prove  the  procession  of  the  Holy  Ghost 
— baptism,  with  the  sign  of  the  cross,  &c.  Why  was  it  decreed 
by  the  Apostles,  at  the  council  held  in  Jerusalem,  that  it  appeared 
good  to  them  to  abstain  from  all  blood  ?  I  believe  Mr.  Pope 
has  no  objection  to  take  some  good  gravy  occasionally.  In 
doing  so,  he  goes  in  opposition  to  a  positive  command  of  the 
Apostles.  I  have  produced  a  commandment  of  our  Saviour  for 
washing  the  feet,  which  taken  juxta  tenorem  verbonnn,  is  as  posi- 
tive a  commandment  as  any  to  be  found  in  scripture.  Mr.  Pope 
has  endeavoured  to  show,  that  this  was  applicable  to  hot  coun- 
tries, as  if  the  commandments  of  the  Lord  were  to  be  adopted 
according  to  the  different  temperatures  of  different  countries, 
and  not  applied  to  all  indiscriminately.  Is  it  not  obvious  to 
common  sense,  that  Christ  intended  his  commandments  should 
be  observed  in  cold  as  well  as  in  hot  countries  ?  I  called  on 
my  opponent  to  produce  proofs  from  scripture,  authorizing  the 
baptism  of  infants.  But  I  should  recollect  that  he  throws  bap- 
tism overboard.  He  adheres  to  justification  by  faith  only.  I 
would  agree  fully  in  the  dogma  with  him  if  the  word  "  only" 
were  removed.  For  what,  I  wouW^sk,  did  God  give  free-will 
to  man]  And  why  did  our  blessed  Redeemer  enjoin  the  keep- 
ing of  the  commandments  as  a  condition  for  salvation  1 


i 


i 


cl 

h; 
to 
is 
ha 
wl 
ne 
pr< 


scr 
ma 

] 

I 
be  i 
and 
the 

calk 

^^. 

righi 
with 

m 

men 
be 

Ml 


M 

of  sc 

a  do( 

the 

inth( 

writt( 

are  n 

have 

the  sd 

not 

thant 

as  the 

princi 

books 


versions,  he 
owing  text : 
r  hatred." 
1  chapter  of 
;  versions  of 
3  thus  in  the 
)r  hutrod,  by 
holic  church 
jie.     1  have 
e  scriptures ; 
scripture  for 
uld  recollect 
oard.     1  beg 
f  a  church  at 
n.pation  1    He 
only.     What 

is,  and  have  not 

;.  James  says, 
lith,  but  liath  not 
tlie  body  without 
id.  26. 

y  has  not  Mr. 
le  Holy  Ghost 
vas  it  decreed 
lat  it  appeared 
eve  Mr.  Poi>e 
asionally.     In 
inniand  of  the 
lur  Saviour  for 
HHi,  is  as  posi- 
e.     Mr.  Pope 
e  to  hot  coun- 
to  be  adopted 
ent  countries, 
not  obvious  to 
dments  should 
I  called  on 
uthorizing  the 
le  throws  bap- 
faith  only.     I 
word  "only" 
give  free-will 
tijoin  the  keep- 
ation  1 


THE    REFORMATION. 


165 


"But  if  thou  will  enter  into  life,  keep  the  commandmekts." — Matt, 
chap,  xiv,  17. 

I  now  come  to  Mr.  Pope's  rule  of  faith.  He  will  say,  as  he 
has  said,  that  it  is  contained  in  the  holy  scriptures  alone.  I  beg 
to  ask  my  opponent,  if  the  scriptures  alone  be  his  rule  of  faith, 
is  it  not  necessary  for  us  to  examine  all  the  inspired  books  which 
have  been  written  ?  Does  he  believe  it  necessary  to  know  the 
whole  Bible,  or  a  portion  of  it,  for  salvation  1  If  it  be  only 
necessary  to  know  a  portion  of  the  Bible,  I  call  upon  him  to 
produce  his  authority  from  scripture  for  that  belief. 

Mr.  Pope. — It  may  be  well  to  read  and  know  the  whole 
scriptures,  if  a  person  have  the  opportunity ;  but  I  believe  that  a 
man  car  '^e  saved  without  reading  the  whole  Bible. 

Mr.  Maguire. — Show  me  a  text  to  justify  that  belief? 

Mr.  Pope. — When  the  Apostle  was  asked,  what  shall  I  do  to 
be  saved  1  he  answered — "  Believe  in  the  Lord  Jesus  Christ, 
and  thou  shalt  be  saved."  Acts,  xvi,  31.  At  one  period,  only 
the  Old  Testament  was  written. 

Mr.  Maguire. — When  it  only  was  written,  no  person  was 
called  upon  to  found  his  sole  rule  of  faith  upon  it. 

Mr.  Pope. — I  conceive  if  a  person  have  the  opportunity,  it  is 
right  to  know  all  the  scriptures.  But  a  person  can  be  saved 
without  knowing  the  whole  volume. 

Mr.  Maguire. — So,  if  a  person  read  the  Old  Testament 
merely,  and  is  not  acquainted  with  the  New  Testament,  he  may 
be  saved  1 

Mr.  Pope. — I  will  make  no  such  concession. 

Mr.  Maguire. — I  would  much  rather  you  would  give  us  tekij 
of  scripture,  and  not  mere  assertion.  I  never  heard  of  so  loose 
a  doctrine.  I  shall  now  reduce  Mr.  Pope  to  a  dilemma. — If 
the  scriptures  alone  be  his  rule  of  faith,  I  ask  is  it  not  necessary, 
in  that  case,  to  examine  all  the  canonical  books  that  have  been 
written  ?  Now,  all  the  canonical  books  that  have  been  written, 
are  not  to  be  found  in  any  part  of  the  known  world.  God  would 
have  preserved  all  the  inspired  writings,  had  he  intended  that 
the  scriptures  alone  should  be  the  rule  of  our  faith ;  but  God  has 
not  preserved  all  the  inspired  books  of  scripture,  for  not  less 
than  twenty  have  perished ;  therefore  God  did  not  intend  them 
as  the  only  rule  of  faith — Mr.  Pope  must  admit,  according  to  his 
principles,  that  it  is  necessary  to  examine  all  the  canonical 
books — for  if  not,  how  could  he  ascertain  his  rule  of  faith  ?  ther« 


i 


^'\: 


JH 


!ij 


hi 


m 


166 


THE    JUSTIFICATION    OP 


might  happen  to  be  in  these  books,  which  are  lost,  or  which  he 
should  pass  over,  texts  opposed  to  his  doctrine,  and  which  per- 
haps expressly  taught  that  the  rule  of  t'aith  was  not  in  the  scrip- 
tures alone.  If,  on  the  other  hand,  Mr.  Pope  shall  contend  that 
it  is  only  necessary  to  know  a  portion  of  the  Bible,  I  call  upon 
him  to  prove  that  to  me  by  a  positive  text  of  scripture. 

Now,  again,  either  all  the  inspired  books  that  have  been 
written  are  necessary  to  form  the  rule  of  our  faith,  or  only  a  part 
is  necessary.  If  Mr.  Pope  shall  assert  that  all  are  necessary, 
then  the  scriptures  are  no  rule  of  faith,  since  all  the  scriptures 
are  not  to  be  found.  But  if  Mr.  Pope  say,  that  only  a  part  is 
necessary,  let  him  produce  a  text  of  scripture  to  prove  that  as 
we  cannot  take  his  hare  word  on  matters  of  such  importance ;  but 
I  defy  Mr.  Pope  to  produce  any  such  text,  therefore  the  scripture 
cannot  be  the  sole  rule  of  faith.  A  living  authority  must  be  left 
to  direct  and  decide  on  matters  of  controversy. 

I  shall  now  show  you  that  we  have  not  all  the  scriptures.  In 
the  book  of  Numbers,  chap,  xxi,  14,  we  read  llius  : 

"It  is  said  in  the  book  of  the  wars  of  the  Lord." 

Where  is  that  book  i     Gone. 

In  the  third  book  of  Kings,  (which  Protestants  call  the  first) 
Chron.  iv,  32,  we  read  tbat 

"Solomon  spoke  thiee  thousand  proyerbs,"  and  "his  canticles  were  a 
thousand  and  five." 

Where  are  these  ?  What  a  r^mall  portion  of  them  we  have  now. 
In  the  second  book  of  Chionicles,  ix,  29,  it  is  said — 

"  Now  the  rest  of  the  acts  of  Solomon,  first  and  last,  are  they  not  written  in 
the  book  of  Nathan  the  prophet,  and  in  the  prophecy  of  Ahijah,  and  in  the 
vision  of  Iddo." 

Where  are  all  those  books  ? 

The  first  book  of  Chronicles  concludes  with  these  words, 

"  Name  the  acts  of  David  the  king,  first  ai->d  last,  beliold  be  they  not  written 
in  the  book  of  Samuel  the  seer,  and  in  the  book  of  Nathan  tlie  prophet,  and 
in  the  book  of  Gad  the  seer  ?" 

All  those  prophecies  are  lost. 

In  St.  Paul's  epistle  to  the  Colossians  he  commands  them  to 
read  in  the  church  the  epistle  to  the  Laodiceans — Where  is  that 
epistle  1     Lost. 

In  St.  Paul's  jftrs<  epistle  to  the  Corinthians,  v,  %  he  says, 
"  I  wrote  to  you  an  epistle." 

Where  is  the  epistle  which  St.  Paul  wrote  to  them  before  the 
epistle  which  is  now  called  first  ?  It  is  not  in  existence.  So 
here  we  find  two  epistles  of  St.  Paul  lost. 

St.  Matthew  (and  here  I  may  remark  that  the  original  Hebrew 
gospel  of  St.  Matthew  is  quite  lost.    I  should  Uke  to  know  undet 


the 
Mr. 


Prot 

alltt 

he 

Mr. 

tures 

built 


THE    REFORMATION. 


167 


or  which  he 
d  which  per- 
il! the  scvip- 
contend  that 
!,  I  call  upon 
Lire. 

it  have  been 
or  only  a  part 
ire  necessary, 
the  scriptures 
only  a  part  is 
prove  that  as 
iportance;  but 
e  the  scripture 
ty  must  be  left 

jcriptures.    In 
rd." 

s  call  the  first) 
canticles  were  a 

n  we  have  now. 

said — 

they  not  written  in 
Ahijah,  and  in  the 

hese  words, 

be  they  not  written 
m  tlie  prophet,  and 


nmands  them  to 
^Where  is  that 

V,  9;  he  says, 

them  before  the 
existence.     So 

J  original  Hebrew 
le  to  know  undei 


8uch  circumstances,  how  a  Protestant  can  found  his  faith 
upon  the  gospel  of  St.  J\ilalthew,  which  is  lost,  unless  he  depend, 
upon  the  authority  of  an  infallible  translator) — St.  Matthew,  I  say, 
xxvii,  9,  cites  words  as  spoken  by  the  prophet  Jeremy,  which 
are  not  to  be  found  in  any  part  of  Jeremy  now  extant.  Where- 
fore, part  of  Jeremy  the  prophet  is  lost,  as  Cotrzein  in  this  place 
proves  out  of  2  Chron.  xxxv,  20.  St.  Matthew  also,  ii,  23,  says, 
"  It  was  spoken  by  the  prophets  he  shall  be  called  a  Nazarene." 
The  books  of  the  prophets  who  spoke  thus  have  also  perished, 
for  we  find  Christ  never  called  a  Nazarene  in  all  the  prophets' 
books  at  present  extant  St.  Chrysostom  on  this  place,  (Homil. 
ix,  in  Matt,  i,)  says, 

"  Many  of  the  prophetical  monuments  have  perished ;  for  the  Jews  being 
careless,  and  not  only  careless,  but  also  impious,  they  have  carelessly  lost 
some  of  these  monuments ;  others,  they  have  partly  bunit,  partly  torn  in 
pieces." 

Here  we  find  twenty  books  of  scripture  lost.    Will  Mr.  Pope 

show  that  none  of  those  lost  books  are  necessary,  when  he  ac- 

',       knowleges  no  church,  and  asserts  that  the  Bible  is  his  sole  rule 

f       of  faitn?     Mr.  Pope  talks  much  about  his  rule  of  faith,  and  yet 

\       he  cannot  tell  where  it  is  to  be  found.     If  he  say  that  the  scrip- 

I       tures  are  not  to  be  had — that  a  portion  of  scripture  is  only 

necessary  for  salvation,  let  him  produce  to  me  a  positive  text 

of  scripture  to  that  effect — for  I  allow  nothing  but  expositive  text 

of  scripture  to  decide  upon  such  a  vitally  important  point.     I 

challenge  him  to  show  where  his  sole  rule  of  faith  is  to  be  found. 

But  he  cannot  produce  any  text  to  prove  that  all  the  scriptures 

are  not  necessary,  or  that  a  portion  of  them  is  sufficient,  for 

salvation.     Mr.  Pope  has  had  recourse  to  the  Fathers  to  prove 

the  authenticity  of  scripture,  though  he  rejected  their  authority 

when  quoted  by  me  in  support  of  the  doctrine  of  purgatory. 

I  have  shown  from  seventeen  holy  Fathers  down  to  the  sixth 
century,  that  the  doctrine  of  purgatory  was  retained  and  professed 
throughout  the  Catholic  church.  He  has  quoted  St.  Jerome  in 
proof  of  the  authority  and  authenticity  of  the  sacred  scriptures. — 
But  when  I  quote  Jerome  and  the  other  Fathers  in  support  of 
the  doctrine  of  purgatory,  they  are  very  consistently  rejected  by 
Mr.  Pope.  He  talked  of  Hebrew.  I  venture  to  say  he  is  un- 
acquainted with  the  Hebrew  points.  He  spoke  of  the  original 
Hebrew  copies.  Would  it  not  be  necessary  for  the  ignorant 
Protestant,  according  to  the  principles  of  Mr.  Pope  to  compare 
all  the  Hebrew,  Greek,  and  Latin  copies  of  the  scriptures,  before 
he  could  be  satisfied  of  their  inspiration  t  All  t  )roofs  which 
Mr.  Pope  has  advanced,  of  the  inspiration  of  the  sacred  scrip- 
tures, rest  upon  human  authority,  and  no  act  of  faith  can  be 
built  upon  such  a  foundation.    Mr.  Pope  certainly  spoke  of  an 


m 


1-^f.! 


r  ( 


^ 


f 


;5i!i: 


Ilk 


168 


THE   JUSTIFICATION   OP 


internal  evidence.  Now,  if  that  be  admitted,  it  must  be  admitted 
as  a  first  principle.  It  is  denied,  and  ridiculed  by  the  learned 
Chillingworth,  a  Protestant  divine,  who,  in  reply  to  the  words 
of  his  adversary,  '*  That  the  divinity  of  a  writing  cannot  be 
known  by  itself  alone,  but  by  some  extrinsic  authority,"  says. 
This  you  need  not  prove,  for  no  wise  man  denies  it." 

If  it  were  a  first  principle  and  self-evident,  as  Mr.  Pope  would 
liave  it,  who  would  deny  it  1  The  truth  of  first  principles  no 
rational  man  ever  doubted.  But  millions  of  Christians  deny 
the  doctrine  of  internal  evidence.  The  Arians,  the  Manichceans., 
the  Marcionists,  &c,  all  denied  internal  evidence.  The  Catholics 
throughout  the  whole  world  for  eighteen  hundred  years,  could 
not  discover  this  inward  light,  but,  on  the  contrary,  have  loudly 
protested  against  the  doctrine  of  internal  illumination,  since  that 
new  system  has  been  broached.  It  cannot,  therefore,  be  a  first 
principle,  which  Chillingworth  himself  and  millions  of  Christians 
unequivocally  denied.  It  is  onhj  a  foolish  and  visionary  scheme, 
to  tohich  those  who  have  no  better  resort,  to  prove  the  inspiration  of 
the  sacred  scriptures. 

Mr.  Pope. — Gentlemen — I  need  scarcely  observe,  that  my 
friend  on  the  opposite  side  of  the  table  has  been  speaking  on  the 
subject  which  belonged  to  the  second  day  of  the  meeting.  Mr. 
Maguire  has  protested  against  the  line  of  our  present  proceeding. 
He  has  spoken  much  of  obedience  to  authority ;  and,  surely, 
when  the  chairmen  decided,  he  was  bound,  according  to  his  own 
principles,  to  bow  to  their  decision.  I  submit  to  every  man  of 
common  sense,  whether  the  line  of  argument,  adopted  by  me  on 
this  occasion,  was  not  perfectly  justifiable — namely,  to  show 
that  the  peculiar  doctrines,  held  by  the  church  of  Rome,  were 
anti-scriptural,  and  that  the  Reformers  were,  in  consequence, 
called  upon  to  separate  from  her  communion.  How  could  this 
charge  have  been  substantiated  without  the  consideration  of  the 
doctrines  themselves  1  My  friend  should  remember,  that  not 
satisfied  with  the  abstract  question  of  private  judgment  for  the 
second  day,  he  selected  two  or  three  other  topics  of  debate — 
the  right  of  private  judgment,  to  pronounce  upon  the  canonicity, 
integrity,  authenticity,  and  interpretation  of  the  holy  scriptures. 
The  second  day  was  the  time  set  apart  for  the  consideration  of 
those  subjects.  My  friend  seemed  to  state,  that  he  held  in  his 
hand  the  Sixtine  edition  of  the  Vulgate,  but  I  say,  that  the  edition 
which  he  produced,  is  the  Clementine. 

[Here  Mr.  Maguire  called  upon  Mr.  O'Reilly,  into  whose 
hands  he  said  that  he  had  given  the  Sixtine  copy  for  the  purpose 
of  bringing  it  to  the  meeting.] 


THE    REFORMATION. 


169 


3t  be  admitted 
•y  the  learned 
to  the  words 
ig  cannot  be 
hority,"  says, 

r.  Pope  would 
principles  no 
iristians  deny 
Manichaeans, 
The  Catholics 
1  years,  could 
y,  have  loudly 
ion,  since  that 
fore,  be  a  first 
3  of  Christians 
ionary  scheme^ 
e  inspiration  of 


serve,  that  my 
peaking  on  the 
meeting.  Mr. 
nt  proceeding. 
;  and,  surely, 
ling  to  his  own 
I  every  man  of 
tpted  by  me  on 
nely,  to  show 
if  Rome,  were 

consequence, 
low  could  this 
deration  of  the 
mber,  that  not 
Igment  for  the 
;s  of  debate — 

the  canonicityt 
holy  scriptures. 
ansideration  of 
t  he  held  in  his 
that  the  edition 


ly,  into  whose 
for  the  purpose 


Mr.  Pope. — ^I  beg  to  remark,  that  so  great  is  the  scarcity  of 
the  Sixtine  Bible,  that  the  Jesuit  Fisher  not  merely  denied  that 
any  were  in  existence,  but  stated,  that  Sixtus  V,  had  not  pub- 
lished any  edition  of  the  Vulgate  whatever !  Masses,  we  are 
told,  are  generally  offered  <r  rich  and  poor :  but,  if  they  be 
offered  in  this  general  way,  why,  I  would  ask,  why  should  the 
Priests  take  money  specially  from  the  rich  ?  My  friend  brought 
forward  a  passage,  "  Faith  without  charity  is  dead."  The 
Apostles,  I  admit,  speak  of  such  a  faith ;  but  it  was  merely  such 
as  enabled  an  individual  to  work  miracles,  and  yet  left  him  unin- 
fluenced by  the  grace  of  God.  The  genuine  faith  of  God's 
people  "purifies  the  heart,"  (Acts  xv,  9,)  works  by  love,  (Gal. 
V,  6,)  and  overcomes  the  world  (1  John  v,  4,)  enabling  the 
Christian  to  act  in  consistency  with  his  profession,  and  is  there- 
fore the  grand  germ  of  spiritual  life,  and  the  parent  of  Christian 
morality.  Although  the  diflference  may  appear  trivial  between 
being  justified  by  faith,  and  by  faith  a/one,  in  truth  the  distinction 
is  most  important.  If  the  scriptures,  I  am  asked,  be  the  only 
rule  of  faith,  are  we  not  then  obliged  to  be  acquainted  with  all 
the  scriptures,  lest  one  part  should  contradict  another.  I  meet 
the  question,  and  say,  God  never  contradicts  himself;  he  never 
varies,  but  is  the  same  yesterday,  to-day  and  for  ever:  that 
which  God  speaks  once,  as  to  moral  truth,  is  eternal  and  immu- 
table. My  friend  has  observed,  that  if  all  the  scriptures  need 
not  be  examined,  then  all  are  not  necessary,  I  answer,  that  it 
is  the  duty  of  all  men,  if  they  have  opportunity,  to  read  all  the 
scriptures.  Yet,  provided  they  place  their  hopes  on  Christ, 
(and  in  order  to  do  so,  they  need  the  influence  of  the  Holy 
Spirit)  they  will  be  accepted  through  him  at  the  bar  of  God, 
though  they  may  not  have  read  every  part  of  the  sacred  volume. 
My  friend  has  spoken  about  sundry  books  that  have  been  lost, 
which,  he  says,  formed  part  of  the  inspired  records,  and  has 
directed  our  attention  to  passages  of  the  Bible,  which  allude  to 
other  writings.  But  the  onus  rests  on  him,  before  liis  argument 
can  carry  any  weight,  to  prove  tliat  the  books  of  which  he  speaks, 
ever  belonged  to  the  sacred  canon — that  they  were  the  dictates 
of  inspiration,  and  not  portions  of  mere  ordinary  hislory^  which 
recorded  some  particulars  that  might  not  have  been  mentioned 
in  the  canonical  writings.  I  would  al^io  beg  to  observe,  that 
my  friend  believes  in  tradition  and  infallibility.  Roman  Catholic 
Divines,  assuming  that  the  Jewish  church  was  infallible,  are  in 
the  habit  of  arguing  from  analogy,  that  the  church  of  Rome  is 
gifted  with  unerring  authority.  Taking  Mr.  Maguire  on  this 
ground,  I  would  ask,  what  was  the  use  of  infallibility  to  the 
Jewish  church,  if  it  could  not  succeed  in  preserving  the  canon 
of  the  Old  Testament,  perfect  and  entire !     Further — the  onus 

16 


K: 


i. 


no 


THE    JUSTIFICATION    OF 


•i  * 


I     ^ 


rests  on  him  to  show,  that  either  the  written  tradition,  or  the 
viva  voce  exposition  of  the  church  of  Rome,  has  supplied  tho 
portion  which,  Mr.  Maguire  says,  has  been  lost,  or  perfectly 
accords  with  it.  Now  I  take  the  sacred  scriptures  which  we 
possess,  and  with  them  I  contrast  the  traditions  of  ther  Roman 
Catholic  church,  and  findin<;t  that  they  are  in  opposition  to  the 
oracles  of  truth,  I  conclude  that  they  are  not  of  God  ;  for  God 
cannot  contradict  himself.  My  friend  did  not  like  that  I  should 
refer  to  the  Fathers  on  the  canonicity  and  authenticity  of  the 
scriptures.  I  admit  their  authority  as  credible  testimony — but 
not  as  infallible.  We  must  be  convinced,  that  when  the  scrip- 
tures are  quoted  by  very  ancient  writers,  they  must  at  least  have 
been  coeval  with  the  authors  who  cite  passages  from  them.  I 
appeal  to  the  Fathers,  to  prove  by  their  historical  evidence  the 
authenticity  of  the  scriptures.  This  kind  of  evidence  in  support 
of  the  scriptures,  is  much  more  powerful  than  that  in  favour  of 
any  other  ancient  record.  It  matters  not  very  much  for  my 
argument,  as  to  the  antiquity  of  the  sacred  volume,  whether  the 
character  of  the  Fathers  who  quote  from  it,  be  good  or  evil. 
Mr.  Maguire  has  allowed  the  authority  of  the  Fathers,  as  faith- 
ful witnesses. 

My  friend  on  the  opposite  side  has  scouted  the  idea  of  in- 
ternal evidence.  If  God  has  said,  that  his  invisible  attributes 
are  to  be  discerned  by  his  works. 

"  For  the  invisible  things  of  him  from  the  creation  of  the  world  are  clearly 
seen,  being  understood  by  the  things  that  are  made,  his  eternal  power  also 
and  divinity." — Rom.  i,  20. 

And  if  it  be  true  that  "  God  has  magnified  his  word  above  all 
his  name,"  (Ps.  cxxxviii,  2,)  may  we  not  expect  that  the  Deity 
has  stamped,  in  an  especial  manner,  upon  this  page  of  Revela- 
tion, the  impress  of  his  own  divine  character  'i  Mr.  Maguire 
has  observed,  that,  according  to  my  showing,  God  has  not 
provided  for  the  spiritual  wants  of  all  mankind.  I  return  the 
argument — is  not  the  poor  man,  according  to  his  principles,  in 
a  worse  condition  than  he  would  be,  according  to  mine  ?  Is 
the  poor  man  to  have  recourse  to  councils  and  Fathers  ?  Again 
I  stand  on  firmer  ground.  Mr.  Maguire,  in  order  to  prove  the 
truth  of  the  Bible,  must,  according  to  his  principles,  first  prove 
the  authority  of  the  church,  and  refer  the  poor  man  to  innumer- 
able folios.  I  have  only  to  preach  the  Gospel,  and  to  put  the 
sacred  scriptures  into  the  hands  of  those  whom  I  address,  at  the 
same  time  adding,  if  necessary,  some  arguments  in  support  of 
their  internal  evidence.  One  reason  which  may  convince  every 
unprejudiced  mind  that  God  intended  his  word  to  rest  for  support 
principally  upon  internal  evidence,  is  the  fact,  that  few  would  be 
able  to  examine  the  general  proofs  in  support  of  the  ii 


THE    REFORMATION. 


171 


lion,  or  the 
ipplied  the 
r  perfectly 
I  which  we 
her  Roman 
tion  to  the 
i ;  for  God 
lat  I  should 
icity  of  the 
imony — but 
n  the  scrip- 
it  least  have 
n  them.     I 
svidence  the 
:e  in  support 
in  favour  of 
luch  for  my 
whether  the 
ood  or  evil, 
ers,  as  faith- 

3  idea  of  in- 
)le  attributes 

orld  are  clearly 
rnal  power  also 

ord  above  all 
lat  the  Deity 
e  of  Revela- 
Mr.  Maguire 
]^od  has  not 
I  return  the 
principles,  in 
»  mine'?     Is 
lers?    Again 
to  prove  the 
s,  first  prove 
n  to  innumer- 
id  to  put  the 
ddress,  at  the 
in  support  of 
on  vine  e  every 
St  for  support 
few  would  be 
•  the  inspired 


Tolufiie.  God  has  chosen  many  of  the  poor  of  this  world  to  bo 
bright  gems  in  the  Saviour's  diudetu  ;  and  when  wc  know  that 
the  great  bulk  of  mankind  are  doomed  to  labour,  the  tact  i'ur- 
nishes  us  with  a  presumptive  argument  in  favour  of  the  proofs, 
which  rest  on  internal  evidence,  us  beiny  open  to  every  indi- 
vidual who  seriously  examines  the  sacred  oracles.  My  friend 
has  said,  that  I  was  afraid  of  the  Fathers  in  reference  to  purga- 
tory— permit  me  to  say,  that  was  [  not  afraid  to  meet  him  on  the 
grounds  of  the  Fathers ;  I  had  varioiis  other  (inolutions  from 
their  writings  ;  And  hero  allow  me  to  observe,  that  my  opponent 
quoted  a  passage  from  Cyprian's  letter  io  Antonian — "  It  is  one 
thing  to  be  waiting  for  pardon,  another  to  attain  glory,"  &c,  &c. 
It  has  nothing  to  do  with  purgatory.  The  duuch  hud  relaxed 
some  penitential  censures  against  tiiosc  who  had  fallen  in  per- 
secution ;  and  St.  Cyprian  was  defending  this  measure,  and 
proving  that  the  state  of  the  martyrs  ent(  ring  at  once  into  glory 
was  so  much  superior  to  the  miseries  of  the  lapsi  d,  who  were 
anxiously  expecting  re-admission  into  the  church,  and  must  feel 
anxiety  about  a  future  state,  that  there  was  no  dimgcr  to  be 
anticipated  from  the  relaxation — this  he  shows  by  adding  "it  is 
one  thing  to  expect  with  anxiety  the  judgment  of  the  Lord  in  the 
day  of  judgment — another  to  be  crowned  by  the  Ijord."  Ri- 
galtius,  a  Roman  Catholic  commentator,  gives  this  explanation. 
Further,  in  reference  to  the  Fathers.  Most  of  the  quotations 
adduced  by  Mr.  Maguire  do  not,  I  imagine,  support  the  doctrine 
of  purgatory :  they  refer  to  oblations  for  the  dead ;  but  those 
oblations  for  the  dead  were  not  offered  I'ur  souls  in  purgatory. 
In  the  primitive  church  a  practice  existed  of  making  l/ianks- 
givings  and  offerings  for  those  who  had  departed  in  the  faith. 
As  Mr.  Maguire  has  quoted  a  passage  from  Sir  Edwin  Sandys, 
he  can  have  no  objection  to  my  reading  an  extract  or  two  from 
the  same  author.  Sir  Edwin  gives  us  the  following  general 
view  of  the  church  of  Rome,  p.  35  : — 

"  This  beiiiii  the  main  ground  work  of  their  policy ;  ami  tin'  '^ciieiiil  i>ieai)s« 
to  build  iiud  CHtablishitin  tiie  n)ind9ol"all  men  ;  tFii'  iiuiliciihir  wiiys  tlicy  hold 
to  ravish  all  affections,  and  to  fit  each  humor  (which,  tlifir  jiiri;idict.ion  aiul 
power  bein;^  but  persuasive  and  voluntary,  thry  principally  n'Hitid),  arc  well 
nigh  infinite;  there  being  not  any  tiling  (ithcr  .-iaoud  or  prol'anc,  no  viriuo 
nor  vice  almost,  no  things  of  how  contrary  coiuhlioa  soever;  which  Ihoy 
make  not  in  some  sort  to  serve  tliat  turn  ;  th:it  each  I'ancy  inuy  bo  satisfied, 
and  each  appetite  find  what  to  feed  on.  VVhatsover  either  wcaltii  can  sway 
with  the  lovers,  or  voluntary  poverty  with  the  despisers,  of  the  world ;  what 
honour  with  the  ambitious;  what  obedience  wiih  iho  humble;  what  great 
employment  with  stirring  and  m-ill'd  spirits;  v.  ..it  perpetual  quiet  with 
heavy  and  restive  bodies;  what  coiit.i'iit  the  pkasmt  nature  can  take  in 
pastimes  and  jollity;  what  contrariwise  tlie  austere  laii.d  in  discipline  and 
rigour;  what  love  either  chastity  can  raise  in  the  pur(>,  or  voluptuousness  in 
the  dissolute ;  what  allurements  are  ia  knowledge  to  draw  the  contcnipJative, 
or  in  actions  of  state  to  possess  the  practic  dispositions,  what  with  ths 


■f|.. 


3 


1 


': 


172 


TIIK    JUSTIFICATION    OP 


I*    iv. 


r  !i 


hopeful  prrro^iitivo  of  reward  can  work  ;  what  frrors,  doiibtx,  uiul  (lan<;cr8 
witli  llii^  I'fiirt'iil;  wliiit  rlmiino  oIvowh  witli  llic  ru.-li,  tiffrliitc  with  the  iiuon- 
sluht;  wimt  |);u(loii.s  witli  the  liiully,  or  su|i[tli(s  witli  llic  iltfictivr;  wliat 
miriu'lcH  with  th(^  crt'diiloiH ;  wliat,  visioiiH  witli  tim  t'aiitH.sliciil ;  what  j;or- 
gt'oiisiic'SHofshowri  with  the  vidiiur  and  Him|»l<';  what  iiiultiiiidcol"t<  rcinoiiics 
with  Ih''  nii|)irt.tiloiiM  and  iiiiioniiit;  wliut  prayer  willi  ihc  drvon'.  wluit  with 
llio  churitahlc  wuri;s  of  piLty  ;  what  rul(  s  of  hi;;htr  [Kiili-ctioii  willi  flcvated 
afli'dioiis  ;  wlmt  dinpi'iisiri;.;  of  hrracii  of  all  role.-*  willi  men  of  lawless  condi- 
tioiiH :  ill  sum,  what  tliiii'^  socvi.'r  (an  piovail  >Mlh  any  man  oillitr  liir  hiinHflf 
to  purHUf,  or  at  lcat<t.-wise  to  lovf,  r«  vcrnicc,  or  lir)nour  in  another  (for  even 
therein  also  nian'M  nature  leciivelh  ;;r('Ut  Mitisliietion),  the  same  is  toiind  with 
them,  not  as  in  other  piaees  of  the  woild,  liy  (  asuaiity  hiended  without  order, 
and  of  ni cessity,  Imt  soil' d  in  <;ient  jiart  into  s( vral  profi  ssions,  eonnte- 
naneed  with  repulation,  honoured  witli  preroiiatives,  fueililati  d  with  provisions, 
and  yearly  maintenance,  and  either  (as  the  hett(  r  things)  adviineid  vi!h 
cxpeetation  of  reward,  or  horno  with,  how  had  soever,  with  swec  t  and  silent 
permission.  Wiiat  pomp,  what  riot,  to  that  of  th(  ir  eaitlinaU  .'  wiiat  severity 
'jf  life  compnralil'j  to  their  hermits  iiiid  capueliiiis  /  who  wealthier  than  their 
prelates?  vlio  |)Oorer  hy  vow  and  |)rofession  than  their  inr  ndi(ants?  On 
the  one  side  of  tiie  street  a  cloister  of  virsiins,  on  the  oilier  u  sty  otCouitezans 
with  public  loieiation  ;  this  day  all  in  iiuisKs,  with  ull  looscmss  and  foolery: 
to-morrow  all  in  processions,  whiipiii;^  thdus'  Iven  till  the  lil(io<l  follow;  on 
one  door  an  exeommnnicatioii,  ihrowiiii;-  to  hell  ail  transjiressois  :  on  another 
n  juhilee,  or  t'ull  dischar<;e  from  all  Iransifressioiis.  A\  ho  hannder  in  all 
kind  oi"  sciences  than  their  Jesuits  ?  What  thini!;  more  i^^norant  than  their 
ordinary  mass-priesis .'  Wliat  {uincc  so  ahh^  to  piclir  his  seivanis  and 
followers  as  tin;  Pope,  and  in  so  jireat  innltitudc?  SVho  ahle  to  take  de<  per 
or  readif  r  revenj;e  on  iiis  eiu'mies?  "What  pridt;  iqual  unto  his,  n)akiiiw 
kin^s  kiss  iiis  |ianloile  ?  what  humility  iiieatt  r  than  his,  shriving  liimseK 
daily  on  liis  kiit'cs  to  uii  ordinary  priest  /  'W  ho  diliieultcr  in  dtspalih  of 
causes  to  tile  jiienti  st  ?  who  easier  in  i;ivin<:^  audience  to  the  meanest .'  "Where 
greater  rigour  in  tiie  world  in  actinj::;  th.e  ohsen'ation  of  the  church  laws? 
w!ier(!  less  care  or  conscionce  of  the  comiTmndments  of  God?  To  taste  flesh 
on  a  Friday,  when;  susjiicion  mit^lil  I'asten,  were  a  matter  for  the  iiuiiiisition  ; 
whereas,  on  the  other  side,  the  Sunday  is  one  of  their  i^eatest  marlvet-dayH. 
'J'o  cotulude:  never  state,  never  <:overnmeiit  in  the  world  so  stranjjtly  com- 
pacted of  inlinile  contrarieties,  all  tendins;  to  eiitc  rtain  the  several  hiniiours 
of  ull  men,  and  to  woii;  what  kind  of  i  ffeets  soever  they  shall  desiie;  where 
rijjour  and  remissness,  eiuelty  and  lenity,  are  so  coinhined,  that,  with  nei;lt'ct 
of  iheciaireh,  to  slir  auLiht  is  a  sin  unpardonable  ;  whereas  with  duty  towards 
the  church,  and  by  int(;i('ession  fir  her  allowance,  with  res|)eetive  altetidance 
of  her  jileasure,  no  I.iw  almost  oi'  (iod  or  nature  so  sacn  d,  which,  one  way 
or  olhi  r,  llii'y  fnid  not  means  to  tlispensc  willi,  or  at  least-wiso  permit  the 
breach  of,  hy  connivance  and  witiiout  disturbance." — I'uge  34,  ct  scip 

"  i'lnropu;  Speculum,  or,  a  View  or  Survey  of  the  state  of  llcli^ion  in  the 
western  parts  of  tin-  world:  wherein  the  I'omun  Religion,  and  presnunt 
poliei'H  of  the  church  of  Ho'iie  to  support  the  same,  are  notably  displayed  ; 
with  some  other  memorable  discovciica  and  coinnicinorations." — Loud,  )G32. 

Sir  Edwin  Sandys  gives  the  following  description  of  the  state 
of  religion  in  Italy  in  his  time  : — 

"  The  whole  country  is  strangely  overflown  and  overborne  with  wickedness, 
with  filthiness  of  speech,  with  iieastliness  of  actions;  both  sovernors  and 
subjects — both  priests  and  triars,  each  striving  as  it  were  with  other  in  an 
impiidentness  therein  ;  even  so  far  Ibrtli,  that  what  elsewhere  would  not  be 
tolerated,  is  there  in  high  honour — what  in  some  other  places  even  a  loose 
person  would  be  ashamed  to  confess,  their  priests  and  friars  refrain  not  openly 
to  practise."— P.  19. 


S^ 


up 
(he 
the 
adc 


this 
has 


it,  as 
t-'ornj 
did  IK 


ifl  (1ans;cii 
I  tlic  iiu'on- 
livc;  wliat 

wliut  gor- 
ft  rcmoiiios 
,  wliiit  with 
itli  fl<!vnte_d 
vice's  coniVi- 

lor  liiinHflt' 
er  (tVir  even 
s  tduiicl  with 
illiout.  onliT, 
ons,  loiinto 
li  pmvi^'ionH, 
viuiiiil  y i!h 
it  and  siliiil 
vliat  siviMiiy 
,r  tliiiii  llit'ir 
i<;iiit,-<?     On 
urioiiitcziins 
1111(1  IboU'iy: 
,(1  t'ollow ;  on 
i:  on  unothtT 
Lnirdi-r  in  all 
Hit  than  tlu'ir 
sdvunis  and 
Lo  take  del  ))er 
;)  hip,  niai^nicj 

ivinii  tiiiiii?'^^'' 
1  dci-|>atrh  of 
,ncst  ?  AVhcie 
chuith  hiws? 
To  taste  tksh 
10  iiujuirilion ; 

tianjjxly  c'oni- 

viial  liiinuiuis 

dii-iie;  wln're 

,  w ith  ni'^Wct 

duty  towards 
vc  iiVii  r.daiice 
irRli,  one  way 
ise  jii'inut  the 

ft  i^cq. 
itliiiiou  in  the 

and  prcjinant 
.hlv  displayed ; 
'—Lend.  1032. 

of  the  state 


itli  wickedness, 
governors  ami 
•ith  other  in  an 
e  would  not  be 
;es  even  a  loose 
ifrain  not  openly 


THE    REFORMATION. 


17S 


Again,  p.  160.  "It  dolli  j;rit'v<;  me  to  speak,  yea,  the  thonnht  of  it  must 
needn  tiring  horror  and  (lite.stiitioii ;  what  a  iiiullitiide  of  AtlieistH  do  bravo  it 
in  all  ()lacefl — liiere  most,  wlierc  lli<;  papacy  in  most  in  his  prime — what 
renounoer.s  of  God,  hlusphemiTs  of  liis  Son,  villanizcrn  ol'  iii~t  5>aintfl,  und 
Bcorner.-i  of  his  .service:  wlio  tliuik  it  a  ulorious  jjraee  to  adort!  tiie  king  of  a 
coimtry;  hnt  to  namo  or  liiink  revircnily  of  tlie  (Jreatur  of  tiio  world,  to 
proceed  from  a  tinierons  baae-niindedncss  and  uhjectncss." 

Sir  Kdwin  Sandys  also  describes  the  state  of  religion  in  Spain 
in  his  lime.  Though  Mr.  Mtigiiire  objected  to  the  uutliority  of 
Mr.  White,  he  cannot  refuse  to  uduut  that  of  Sir  Kdwin  Sandys. 

"The  next  is  Spain,  re[n.,'ed  rvlwllij  the  Pope's  also,  ns  having;  been  a  long 
time  governed  by  the  most  devoted  king,  and  /oh;:{t»' embed  in  by  the  most 
cruel  in<]uisition  that  ever  the  world  had  lor  tiie  upholding  of  that  sway."  *  * 

"  I'oi"  a  kingdom  that  hath  the  sirnamo  of  Catholic,  none  in  gn-ater  danger 
in  the  world,  either  wholly  or  in  great  part  to  cast  off  Ciiristianity,  unless 
grace  fiom  above  anil  better  wisdom  to  stay  tiic  increase  of  those  pestiUnt 
cankers  of  iVIahomedanism  and  Judaism,  wliich  threaten  the  linal  decay,  and 
eating  out  of  Christiunisni." — Pp.  1G3,  IG-l. 

"There  is  in  S|)ain  a  sort  ol  j '!Oj)le  of  the  Marrany,  as  they  term  thorn, 
who  are  baptized  J(^ws  and  Moors,  and  many  of  tfiem  in  secret  withal 
circmncised  Christians. 

"All  which,  although  conforming  tiiemselves  in  some  sort  of  outward  show 
unto  the  Christian  religion,  yet  are  thought  in  heart  to  he  utterly  averse  from 
it,  and  to  retain  an  inward  desire  to  return  to  that  sujierstition,  from  which 
their  ancestors  by  rigour  and  terror  were  driven;  atid  the  .lews  wdl  say  in 
Italy  that  there  come  divers  S|>aniards  to  thiun  lo  be  circnmeised  there,  and 
so  away  to  Constantinople  to  plant  in  the  cast." — Pp.  IG  J,  1G5. 

I  shall  not  occupy  your  time  with  other  quotations.  You  will 
doubtless  ask,  how  could  such  passajres  occur  in  a  work  which 
aoparently  advocat(ul  the  church  of  Home.  Sir  Edwin  Sandys 
gace  the  stalenient  which  J\Ir.  J\Iaguirc  read  from  his  works  merely 
as  the  alleg'alions  of  Roman  Catholic  ecclesiastics  in  support  o/ 
their  sjistem.*  You  shall  see  whether  this  charge  is  not  founded 
upon  iact.  In  pygc  24,  Sir  Edwin  Sandys  begins  a  sketch  of 
the  arginnents  which  Roman  Cathalics  employ  in  advocating 
tlie  church  of  Rome ;  und  after  having  given  the  sketch,  he 
adds  in  page  33  : 

"This  is  the  m:iin  course  of  their  persuading  at  this  day,  whereby  they 
seek  to  establish  that  fijrmer  fotmdatioa:  in  tiio  unfolding  whereof  I  have 
been  the  longer,  l)ecause  trial  hath  taught  mi>,  that  not  by  somo  men's  private 
election,  but,  as  it  should  seem,  by  conunon  orde'-,  direction,  or  consent,  they 
have  nlinqnished  all  other  courses,  und  hold  tl.'em  to  this,  as  the  most  etiec- 
tual  means,  in  the  way  of  persuasion,  to  insinuate  their  desire,  and  to  work 
their  design."         ' 

Here  is  **  iniquitas  quotationis." — Hear  it  gentlemen  !  After 
this  expose,  I  ask,  is  Mr.  Muguire  justitied  in  boasting,  as  he 
has  done,  of  his  quotations  having  been  taken  from  the  originals? 

*  A  debate  on  the  above  cjuotatinn  having  arisen,  viz.  whether  Mr.  Mag-u^ro  quoted 
it,  as  put  hy-f  otlietically,  as  it  is  in  the  worli  from  which  lie  tool;  it,  namely,  Fletcher's 
Comparative  View,  or  not ;  some  gentlemen  adlrminij  that  lio  did,  und  some  that,  he 
did  not— it  was  agreed  that  the  text  sliould  stand,  and  that  this  note  should  be  added. 

15- 


,1 


J 


ll 


IH 


..  •!*' 


j' 


1  :  m 


7J>. 


I    I 


m  H 


I 


II 


i«i 


.r-  •' 


I  I'l 


m  ■>. 


m 


lit 


174 


THE    JUSTIFICATION    OF 


I  have  brought  him  to 


rinal, 


have 


now  seen, 
how  ill  his  quotation  bears  tlie  test  of  such  an  examination ! 

I  come  more  immediately  to  the  (juestion,  and  I  call  distinctly 
upon  Mr.  Maguire  to  do  so.  He  is,  perhaps,  reserving  some 
seemingly  plausible  arguments  for  the  last  half  hour,  when  he 
knows  that  no  opportunity  will  be  afforded  me  of  replying.  I  call 
on  him  to  relinquish  this  j'use  dc  gtierre.  He  may  be  satisfied 
with  the  manceuvre,  in  which  he  succeeded  the  first  day,  when, 
by  speaking  at  one  time  but  a  quarter  of  an  hour,  he  deprived  me 
of  the  advantage  of  closing  the  business  of  the  day ;  while  he 
had  an  opportunity  of  addrvssing  the  meeting  in  speeches  ex- 
ceeding by  one  those  which  I  delivered.  I  now  call  on  him  to 
come  like  a  man  to  the  question  :  let  him  not  raise  a  dust,  and 
th'Mi  hide  the  subject  behind  the  cloud  which  he  has  created. 

I  have  shown  that  the  reformers  were  jiistified  in  their  separ- 
ation froni  the  church  of  Rome,  by  the  debased  moral  condition 
of  that  church  as  well  as  by  the  unscriptural  nature  of  her  doc- 
trines. Mr.  Maguire  has  asserted,  that  my  quotations,  as  to  the 
immoral  character  of  the  church  of  Rome,  were  from  Protestant 
writers.  I  beg  '.eave  to  state,  that  the  authors  wh'^se  testimonies 
I  brought  forward,  were  Roman  Catholics.  Let  Mr.  Maguire 
show  that  his  cliurch  was  not  in  error :  let  him  show  that  her 
doctrines  were  n-iptural :  and  then  I  shall  adniit  that  the  refor- 
mers were  not ;'  stified  in  separating  from  her  communion.  Mr. 
Maguire  will  talk  much  of  the  evils  of  concession,  of  private 
judgment,  and  fanaticism,  which,  he  will  maintain,  were  exhib- 
ited at  the  time  of  the  Reformation.  We  shall  hear,  u.iubtless, 
of  the  character  of  Henry  VHI,  of  Luther,  and  of  others ;  but 
I  now  say  to  Mr.  Maguire,  come  to  the  point,  and  do  not  evade 
the  question.  You  stand  before  an  enlightened  assembly  :  the 
PEOPLE  of  Ireland  are  becoming  daily  wiser;  they  will  see, 
believe  me,  on  whose  side  sophistry  exists,  and  will  distinguish 
empty  unfounded  assertions  from  solid  proofs ;  nor  will  they  sufler 
boasts  to  pass  for  argument.  Let  Mr.  Maguire  then  meet  me  on 
the  point  at  issue.     I  stand  ready  to  vindicate  the  Reformation. 

Mr.  Maguire. — I  never  before  saw  the  superiority  of  close 
argument  so  triumphantly  displayed — has  Mr.  Pope  ever  glanced 
at  the  (juestions  which  I  put  to  him  so  repeatedly  and  so 
pointedly?  I  inquired  from  him  the  scriptural  foundation  upon 
which  a  Protestant  can  build  an  act  of  faith :  /  expected — ijnu 
expected,  no  doubt,  a  distinct  answer  to  the  question — has  he 
dared  to  give  it  I  Protestants  and  Catholics,  1  beseech  you  to 
look  to  that.  Let  tlie/«f  /  be  recorded  and  go  forth  to  the  world. 
He  has  quoted  from  Fra  Paolo,  who  was  no  Catholic,  and  whom 
Rishop  Burnett  calls  a  Calviiiistic  heretic.    The  Jansenists  havo 


)W  seen, 
ion! 

listinctly 
12  some 
when  he 
;.    I  call 
satisfied 
y,  when, 
lived  me 
while  he 
iches  ex- 
>n  him  to 
dust,  and 
?ated. 
i'lv  separ- 
condition 

her  doc- 
,  as  to  the 
'lotestant 
stimonies 

Maguire 

that  hei- 
the  refer- 
on.  Mr. 
ot'  private 
ne  exhib- 
joubtless, 
hers ;  but 

not  evade 
nbly  :  the 

will  see, 
listinguish 
they  8uflei' 
leet  me  on 
formation. 

y  of  close 
er  glanced 
[y  and  so 
[ition  upon 
cded — }j"u 
in — has  he 
ech  you  to 
/  the  world. 
and  whom 
mists  have 


THE   REFORMATION. 


176 


been  condemned  by  the  Catholic  church,  and  it  is  not  fair  to 
quote  them  against  me.  The  only  Catholics  to  whom  he  re- 
ferred, were  Baronius  and  Bishop  Fisher. 

Protestants  and  Catholics,  I  again  beseech  you  to  remark, 
that  my  opponent  has  not  attempted  to  answer  the  arguments 
which  I  addressed  to  him  relative  to  the  scriptures :  he  has 
indeed  made  an  eloquent  harangue  upon  the  necessity  of  the 
Reformation — I  shall  satisfy  you  on  that  subject  before  I  have 
done.  It  is  foolish  to  endeavour  to  escape  from  my  direct  ar- 
guments by  such  an  artifice.  I  may  remark  to  Mr.  Pope,  that 
in  quoting  historians,  he  should  resort  to  those  of  approved 
character,  and  well  established  veracity.  I  repeat  my  challenge 
to  Mr.  Pope  to  answer  the  arguments  which  1  brought  forward 
relative  to  the  scriptures.  I  spoke  of  the  scriptures  which  have 
been  lost :  Mr.  Pope  attempted  to  throw  discredit  on  them, — 
he  said  they  were  mere  histories,  and  not  inspired.  I  ask, 
would  they  have  been  referred  to  as  holy  books,  in  the  genuine 
and  inspired  writings  and  recommended  there,  if  they  were  not 
equalhj  inspired?  If  they  be  mere  histories,  as  Mr.  Pope  would 
have  you  believe,  then  the  inspired  writers  must  have  been  guilty 
of  fraud  in  referring  to  them.  Mr.  Pope  includes  in  his  sweeping 
denunci;ition,  the  two  epistles  of  St.  Paul,  which  I  proved  to 
have  been  lost.  Will  Mr.  Pope  say,  that  they  too  were  mere 
histories  ? — Will  he  dare  to  dispute  their  inspiration  ? — Mr. 
Pope,  one  would  think,  wishes  to  convert  religion  and  scripture 
into  mere  history.  I  shall  indulge  in  no  rhetorical  manoeuvres  ; 
nor  will  I  amaze  you  with  high  sounding  language,  instead  of 
defensive  arguments — I  shall  adhere  to  close  disputation.  I 
appeal  to  the  judgments  of  the  candid  and  the  imparlial.  Have 
I  not  shown  the  fallacy  '>f  the  few  arguments  advanced  by  my 
Reverend  opponent?  Mr.  Pope  has  put  a  curious  interpre- 
tation on  the  remarkable  words  of  St.  Paul ;  "  If  I  have  ail 
faith,  so  that  I  could  remove  mountains,  and  have  not  charity, 
I  am  nothing."  Mr.  Pope,  says  that  this  is  merely  a  faith  that 
can  work  miracles.  Surely,  if  the  faith  which  could  move 
mountains,  and  work  miracles,  could  not  save  a  man  unless  ho 
had  charity ;  a  fortiori,  the  faith  which  could  not  perform  mira- 
cles, would  not  save  a  man  without  charity,  lie  says,  that  God 
could  not  contradict  himself;  and  he  gave  us  an  eloquent  de- 
scription of  the  wonderful  attributes  of  the  Deity — I  nevf)r  gave 
utterance  to  the  absurd  and  blasphemous  opinion,  that  God 
could  contradict  himself.  Mr.  Pope,  I  repeat,  is  only  raising 
castles  in  the  air  for  the  mere  purpose  of  throwing  them  down 
again.  He  has  returned  to  his  doctrine  of  internal  evidence-^ 
he  says,  that  God  Almighty  knew  that  the  great  mass  of  man- 
kind would  not  be  able  to  answer  the  sophistries  of  the  Deists 


\h- 


!;]« 


I 


■  i 


I      .< 


176 


THE    JUSTIFICATION    OF 


and  Infidels ;  that  owing  to  their  ignorance,  their  habits,  and 
their  want  of  opportunities,  they  would  be  uiiable  of  themselves 
to  remove  the  objections,  which  the  ingenuity  of  the  unbeliever 
would  throw  in  their  way.  This  is  the  most  poweriul  argument 
that  could  be  urged,  to  prove  that  God  did  not  intend  this  holy 
book  to  form  the  soh  rule  of  man's  I'aith :  God  always,  in  his 
infinite  wisdom,  adap  s  the  means  to  the  end — If  Mr.  Pope's 
doctrine  were  true,  would  the  Almighty  have  adapted  the  means 
to  the  end  ?  Mr.  Pope's  doctrine  directly  militates  against  the 
attributes  of  the  Deity. — I  again  call  upon  him  to  tell  me  what 
particular  portion  of  scripture  is  sufficient  for  salvation^  and  to 
found  his  opinion,  not  upon  reasonings,  but  upon  a  positive  and 
direct  text  of  scripture. 

Gentlemen,  in  proceeding  to  discuss  the  Reformation,  I  shall, 
at  the  outset,  lay  down  two  principles  upon  which  I  found  my 
arguments.  My  first  principle  is  this — that  God  never,  in  any 
instance,  employed  notorious  characters,  savage  and  ferocious 
men,  immoral,  and  self-degraded  wretches,  to  reform  religion. 
My  second  proposition  is,  that  the  reformers  of  the  sixteenth 
century  were  men  of  that  dtscripticn.  If  I  prove  both  these 
propositions,  and  neither,  I  imagine,  can  be  reasonably  disputed, 
I  shall  bring  this  argument  to  a  speedy  conclusion.  Be  pleased 
to  observe,  that  in  all  history  we  read  of  no  reformers  of  reli- 
gion but  Moses  and  the  prophets,  Jesus  Christ,  and  the  Apos- 
tles, who  were  the  agents  and  instruments  unf'er  Christ.  Moses 
may,  in  the  strict  sense  of  the  word,  be  called  the  reiormer  of  the 
Patriachal  religioi  .  Rehgion  had  been  preserved  to  his  days 
by  the  tradition  of  the  patriarchs.  If  we  revert  to  the  patriarchs, 
we  v/iil  find  God  preserving  religion,  not  through  rhe  instrmuen- 
taljty  of  bad  and  proverbially  corrupt  men,  but  of  such  charac- 
ters as  Abraham,  Isaac,  and  Jacob,  &c.  For  tj.e  space  of  two 
thousand  years,  religion  was  preserved  by  the  ])atriarchs,  before 
a  line  of  scripture  was  written.  Religion  was  then  wafied  down 
by  their  tradition,  pure,  simple,  and  uncorrujited.  But  the  time 
arrived  when  the  old  religion  was  to  be  built  upon  a  more  per- 
manent basis,  to  be  reformed,  and  enlarged.  Moses  was  selected 
by  God  for  that  purpose,  to  combine  the  traditions  of  the  patri- 
archs into  one  settled  law.  Mosfs  proved  his  extraordinary 
mission  by  the  performance  of  manifest  and  s[)lcndid  miracles. 
The  prophets  too  proved  their  divine  mission  by  unquestioned 
miracles.  When  our  Saviour  came  to  perfect  the  Jewish  reli- 
gion, do  we  not  read  of  the  splendid  miracles  performed  by  him 
in  attestation  of  his  character  as  a  reformer  I  Did  not  the 
Redeemer  declare,  that  if  he  had  not  perl'orined  such  niiru'-ks, 
the  Jews  who  disbeliev(?d,  would  have  had  no  sin  in  them\  Did 
he  not  eaipliatically  say,  that  if  he  had  not  performed  such  mira- 


1h|(;( 
I  ,s:i 
oliiii" 
Di 
carina 
oflf-re 
\n 

ioi|o( 

arose 

vioiis 

few  111 

deficit 

carrief 

be  (ho 

}■"■'  \) 

<*|>j»on( 

the  cii 


(I!  '  1- 


ill 


THF,    REFORMATION. 


177 


bits,  and 
emselves 
nbeliever 
irgunicnt 
this  holy 
lys,  in  his 
r.  Pope's 
he  means 
rainst  the 
I  me  what 
on,  and  to 
(sitive  and 

on,  1  shall, 
found  my 
ver,  in  any 
1  ferocious 
Ti  veligion. 
i  sixteenth 
both  these 
ly  disputed, 
Be  pleased 
[ers  of  reli- 
1  the  Apos- 
rist.  Moses 
Dimei  of  the 
to  his  days 
>  patriarchs, 
!  instrumen- 
,uch  charac- 
p:ice  of  two 
Tchs,  before 
.vaflcd  down 
iut  the  time 
a  nioie  ptr- 
was  selected 
of  the  patri- 
■xtraordinary 
lid  miracles, 
mquci^tioned 

.Jewish  reli- 
»rmed  by  him 
Did  not  the 
jch  miracU  !s, 
n  ihm  ?    I^id 

d  such  mira- 


cles, they  would  have  been  justified  in  putting  him  to  death  1  \ 
never  said,  that  God  granted  infallibility  to  the  Jewish  synagogue, 
but  I  alfirm,  that  it  never,  defaclo.  erred  till  the  prophecies  were 
accomplished,  and  the  Redeemer  came,  who  then  established  his 
church,  to  which  he  promised  iofallibiUUj  in  express  terms.  If, 
then,  the  Jewish  church,  to  which  infallibility  was  not  promised, 
did  not  err  till  the  coming  of  C^hrist,  aforliori,  the  church  which 
Christ  established,  and  to  which  he  expressly  promised  infalli- 
bility will  never  err.     Hear  the  words  of  Christ  himself ; 

"  The  church  is  the  pillar  and  ground  oi'  truth.''—"  The  gates  of  hell  shall 
never  prevail  against  it." — "  Me  that  will  not  hear  the  cluucli,  let  him  be  unto 
thee  as  the  heathen  and  the  publican." — "I  will  send  you  the  spirit  of  truth 
to  teach  you  all  truth." — "  1  will  send  you  anotiier  Paraclete,  to  abide  with 
Tou  FOR  EVER." — "  Yc  are  the  light  of  the  world." — "  Ye  arc  the  salt  of  the 
e:\rth." — "  A  city  built  upon  a  mountain  cannot  be  concealed." 

It  is  Mr.  Pope  who  would  make  the  God  of  Heaven  contra- 
dict himself.  As  the  poor  and  ignorant  man  could  never  of 
himself  ascertain  the  ins[)iration  of  the  scriptures,  nor  discover 
therein  Mr.  Pope's  rule  of  faith — God  appointed  the  living 
authority  of  the  church  to  guide  and  direct  him,  and  which  church 
I  have  already  proved  to  be  infallible. 

Mr.  Pope  has  recurred  to  the  mass,  and  quoted  the  apostate 
Blanco  White — a  notable  authority  tndy,  to  oppose  the  authority 
and  credit  of  the  Catholic  church.  He  might  as  well  quote  the 
authority  of  Julian  the  apostate,  against  ;he  Catholic  church. 
We  are  desired  by  St.  Paul  to  avoid  a  heretic,  as  one  condenmed 
by  his  private  judgment — pruprio  jtidicio  condemnalus — and  St. 
John  forbids  to  eccn  salnle  /liiii.  Mr.  Pope  isays,  that  I  make 
/liin  a  heretic — I  deny  that,  in  the  sense  in  which  1  used  the  word 
heretic,  Mr.  Pope  is  one.  He  was  born  of  Protestant  parents — 
I  say  with  vSt.  Augustin,  that  he  is  a  heretic  who  goes  out  of  the 
church  of  himself  and  chooses  a  religion  of  his  own. 

Dr.  Johnson,  who  was  a  Protestant,  and  whose  ortliodoxy 
cannot  be  questioned — whose  piety  and  devotionwere  well  known 
offered  tip  p.rayers  for  his  mcther. 

fn  the  course  of  his  obnervations,  Mr.  Pope  has  alluded  to  the 
longer  time  which  was  granted  me  to  speak  on  the  lirst  day.  It 
arose  from  the  circumstance  of  my  having  sat  down  on  my  pre- 
vious half  hours  too  soon,  and  consequently,  I  was  allowed  a 
few  minutes  at  the  close  of  the  discussion  to  make  up  lor  that 
dcliciency.  I  had  proposed  then  that  the  discussion  should  be 
carried  on  by  int<'rrogatory,  and  it  sKiikes  me  that  that  would 
be  the  better  way  of  conducting  it.  By  the  interrogative  mode, 
\oii  peicrivc,  that  I  liuve  already  succeeded  in  luaUing  my 
opponent  give  contradictory  answ(  is  to  two  questions  relative  to 
the  circulation  of  the  sacred  scriptures  ;   while  he  supposed  he 


!f» 


I  'm 


:&: 


1? 


'  il 


J'W 


178 


THE    JUSTIFICATION    OF 


had  confined  me  in  an  imaginary  circle,  I  put  a  question  to  him 
which  he  has  not  attempted  to  answer.  He  could  not  tell  what 
porti  1  of  scripture  was  nec.ssanj,  to  instruct  unto  salvation,  or 
what  portion  nnnecessanj. 

It  is  rather  strange,  that  Mr.  Pope,  who  professes  such  vene- 
ration tur  the  Son  of  God,  should  make  nothing  of  the  promises 
of  our  Saviour  to  his  church,  and  endeavour  to  explain  them 
away  by  sophistry  and  absurd  metaphysical  distinctions.  Let 
that  fact  be  nnuked — who  then  is  the  advocate  of  the  Bible?  I, 
who  hold  that  the  sacred  word  of  the  Redeemer,  bears  the  stamp 
of  eternal  truth,  or  he  who  attempts  to  explain  away  that  eternal 
word  by  allegories  and  metaphors  1  This  is  the  man,  forsooth, 
who  pretends  to  believe  nothing  but  what  is  contained  in  the 
scriptures  !  I  insist  that  God  has  revealed  truths  which  are  not 
in  the  sacred  scrijitures.  I  maintain  that  the  word  of  God  is 
infallil)le,  and  I  maintain  that  the  promises  made  by  Christ  to  his 
church  that  she  shall  never  err — promises  so  plain,  so  explicit, 
and  so  obvious — promises  which  are  dwelt  upon  and  repeated 
by  the  holy  Fathers,  are  eternally  true  and  can  never  fail. 
"  Heaven  and  earth  will  pass  away,  hut  my  words  ti'ill  never  pass 
away."  1  have  already  read  to  this  meeting,  various  passages 
from  the  Fathers  in  support  of  the  doctrines  of  infallibility,  pur- 
gatory, and  the  invocation  of  saiut?- 

With  regard  to  the  reformers,  I  havc  'aid  down  a  clear  princi- 
ple— that  God  will  never  employ  or^nly  abandoned,  proverbi- 
ally vicious,  self  convicted,  immortal  men,  as  the  reformers  of  a 
pre-existing  church,  or  of  any  religion.  I  have  already  proved 
from  the  sacred  volume,  that  the  extraordinary  ministers  of  his 
sacred  word  shall  have  the  broad  seal  of  his  mission,  to  wit, 
miraclf  s,  affixed  upon  them.  If  it  be  proved  that  the  ordinary 
ministers  of  religion  may  be  vicious  and  corrupt,  it  does  not 
follow  that  the  extraordinary  ministers  of  religion,  who  came 
forward  as  reformers,  should  bear  that  character.  Christ  did 
not  preach  his  mission  without  exhibiting  to  the  world  the  great 
seal  of  divinity. 

The  mission  to  which  Luther,  and  Calvin,  and  Cranmer  pre- 
tended, was  not  an  ordinary  one.  If  their  mission  were  an 
ordinary  one,  they  should  have  remained  in  that  church  which 
existed  before  them.  They  should  have  shown  an  extraordinary 
mission  before  they  departed  from  that  church,  which  consisted 
of  all  the  Cinistian  churches  in  communion  with  the  see  of  Rome, 
whert'  hor  visible  head  resided,  showing  forth  the  commission 
granted  by  Christ  to  his  church.  Luther's  commission  (if  any) 
as  a  reibrmer  t)f  the  Catholic  church,  must  have  been  an  extra- 
ordinary one.  Did  ho  prove  it  by  miracles  1  it  is  said  indeed 
that  Calvin,  in  order  to  prove  his  mission  by  a  miracle,  to  remove 


rec 


tract 


wera 
and! 
had 


THE    REFORMATION. 


179 


on  to  him 
I  tell  what 
'vation,  or 

uch  vene- 

I  promises 
)lain  them 
3ns.     Let 
Bible?    I, 
5  the  stamp 
hat  eternal 
1,  forsooth, 
ned  in  the 
ich  are  not 

of  God  is 

Christ  to  his 

so  explicit, 

tid  repeated 

never   fail. 

II  never  pass 
us  passages 
libility,  pur- 

clear  princi- 
d,  proverbi- 
brmers  of  t\ 
eady  proved 
isters  of  his 
sion,  to  wit, 
the  ordinary 
it  does  not 
who  came 
Christ  did 
,rld  the  great 

jranmf^r  pre- 
ion  were  an 
huroh  which 
ixtraordinary 
ich  consisted 
.see  of  Rome, 
commission 
ssion  (if  any) 
een  an  extra- 
is  said  indeed 
:le,  to  remove 


ihe  objections  against  him  on  that  head,  induced  a  man  for  a  large 
sum  of  money  to  feign  death,  in  order  that  he  (Calvin)  might 
get  the  credit  of  raising  him  from  the  dead.  The  man,  however, 
literally  rose  no  more,  and  Calvin  took  good  care  never  to  repeat 
the  experiment. 

I  shall  now  proceed  to  give  you  the  character  of  the  Catholic 
church,  from  writers,  whose  authority  I  suppose  my  learned 
adversary  will  not  be  inclined  to  dispute.  Every  line  which  I 
shall  quote  shall  be  from  Protestant  historians.  Observe,  I  am 
not  about  to  quote  from  masked  Papists  against  the  Protestant 
church,  as  my  opponent  has  quoted  from  masked  Protestants 
against  the  Catholic  church. 

Dr.  Spry  says, 

"  From  the  facts  which  a  e  recoided  in  scripture,  and  which  other  historical 
testimony  confirms,  we  infer  ihat  the  Apostles,  in  the  exercise  of  the  power 
vested  in  them,  instituted  that  ecclesiastical  polity  whicli  was  maintained  in 
the  church  until  the  period  of  the  Roformation." 

Davis  says, 

"  It  is  acknowledged  on  all  hands,  that  the  church  of  Rome,  ii:  its  original 
state,  was  Apostolical  and  pure.  And  even  at  the  present  day,  it  has  per- 
severed in  all  the  fundamentil  articles  of  the  true  and  Christian  faith.  And 
the  sacraments  ordained  by  the  Gospel  are  here  administered  by  a  priesthood 
which  derives  its  appointment,  by  an  uninterrupted  succession,  from  the  Apos- 
tles, and  its  aulhonhj  fror.i  our  Great  Master." 

No  wonder,  indeed,  that  these  learned  Protestant  Divines 
should  so  frankly  and  openly  avow,  that  our  doctrine  and  our 
priesthood  are  derived  from  the  Apostles,  and  our  authority  to 
preach  and  teach,  from  our  Great  Master  himself.  For  as  they 
received  whatever  is  valid  of  their  ordination  from  us,  such  con- 
fession is  absolutely  necessary  to  prop  up  their  own  quaking 
system,  and  to  give  even  a  specious  colour  to  their  claims. 

Dr.  Daubeny  thus  writes  : 

"  The  commission  originally  delivered  by  Christ  to  his  Apostles,  has  been 
handed  down  in  regular  succession.  Under  the  authority  j/  this  commission, 
the  religion  of  Christ  was  introduced  into  this  country,  at  a  very  early  period : 
and  the  appointment  of  ministers  under  the  sanction  of  die  Divine  Author- 
ity, has  been  uniformly  received  and  preserved  in  the  church,  wherever  it  has 
existed,  for  1500  years." 

In  the  British  Critic,  we  read, 

"  The  church  government  maintained  by  the  church  of  Rome,  has  been 
traced  without  a  single  break  in  the  chain,  up  to  the  immediate  successors  of  the 
Apostles  :  and  the  chain  of  the  episcopacy  was  nnbrokenfor  1500  years.'" 

Dr.  Tomline,  in  his  Elements,  says  : 

"  When  the  Reformation  took  place  in  England,  the  Bishops  and  cletgy 
were  not  consecrated  and  ordained  again.  They  had  received  consecration 
and  ordination  from  men  to  whom  the  power  of  consecrating  and  ordaining 
had  been  tiaoamitted  from  tb«  Apostle? :    and  that  power  was  not  vitin^ed." 


li 


K    ■ 


A,   , 


J^ 


I 


180 


THE    JUSTIFICATION    OF 


Daubeny  thus  defines  Schism  : 

"  Wherever  there  is  a  wilful  separation  from  the  communion  of  the  cnureh 
of  Christ,  there,  according;  to  the  original  idea  upon  this  subject,  a  division  ol 
Christ's  mystical  body  takes  place  ;  and  there  the  sin  of  schism  is  to  be  found. 
Schism  then  consists  in  a  disunion  of  the  members  of  the  church,  occasioned 
by  the  want  of  obedience  to  the  government  which  Christ  by  his  Apostles 
settled  in  it ;  and  a  consequent  separation  from  its  communion,  in  contradic- 
tion to  the  divine  plan  of  its  establishment." 

Mr.  Pope — Gentlemen,  I  beg  to  observe  that  my  quotations 
nave  been  from  Roman  Catholic  authors.  Though  I  have 
referred  to  Father  Paul  during  the  discussion,  yet  on  this  day  I 
have  not  quoted  from  his  writings.  I  again  ask,  whether  greater 
difficulties  do  not  lie  on  the  side  of  Mr.  Maguire  than  on  mine, 
in  providing  for  the  spiritual  wants  of  the  poor.  We  are  not  to 
dictate  to  the  Almighty  :  we  are  not  to  reason  from  the  line  oi 
procedure  which  in  our  conceptions  the  Deity  ought  to  adopt :  we 
are  not  to  bring  his  dispensations  to  the  bar  of  our  erring  judg- 
ments :  we  are  to  draw  our  conclusions  from  what  God  has 
done — not  from  what  we  may  imagine.  He  ought  to  have  done. 
I  have  not  this  day  quoted  the  authority  of  Mr.  White,  although 
I  believe  him  to  be  a  most  respectable  and  conscientious  man. 
My  friend  says  that  I  am  not  a  heretic.  I  may  thank  him  as  an 
individual  for  the  admission;  but  I  beg  to  know  by  what  authority 
he  makes  the  assertion  ?  According  to  the  doctrines  of  the 
<;hurch  of  Rome,  I  need  scarcely  remark,  that  all  who  are  with- 
out her  pale  are  heretics,  infidelf--,  or  excommunicated  persons. 
It  is  well  known,  that  exclusive  salvation  is  her  doctrine,  except 
in  cases  of  invincible  ignorance;  and  invincible  ignorance,  I  thank 
God,  can  rarely  be  the  lot  of  any  Protestant  in  these  countries. 
With  respect  to  Sir  F.dwin  Sandys,  I  am  perfectly  satisfied  that 
a  Roman  Catholic  and  a  Protestant  clergyman  should  examine 
the  original  work,  and  decide  the  (picstion  at  issue  between  us. 
[Mr.  Maguire  agreed  to  this  proposal.]  My  friend  has  told  us 
that  God  never  employed  bad  men  to  accomplish  the  Reformat 
lion  of  his  church.  Our  question  is  not,  whether  the  instru- 
ments were  good  or  evil,  but  whether  the  separation  from  tl.o 
church  of  Rome,  which  took  place  in  the  sixteenth  century,  wis.-i 
justifiable.  Mr.  Maguire  has  referred  to  one  or  two  authoriti(  •, 
to  show  that  there  existed  sonie  itiunoral  men  among  the  re  fort  i- 
ers,  and  particularly  instanced  Luther.  In  noticing  these  chargt  s, 
permit  me  to  remind  you  that  I  am  descending  from  the  real 
point  at  issue.  I  again  assert,  that  the  question  before  us  has 
not  been  met  on  the  part  of  Mr.  Maguire.  I  would  impress 
this  fact  upon  the  minds  of  the  population  at  large.  My  friend 
has  quoted  from  P;  ^estant  authorities  in  favour  of  the  church 
of  Rome  :  but  I  woulu  ask,  did  those  qtiotations  meet  the  charges 


to 


the: 

him 

drea 

your 

of  th 

Gcu 

thoe 


did 
tian 
self 
laiu 


■^i! 


THE    REFORMATION. 


181 


he  cnurch 

division  ot 
>  be  found. 
)ccasioned 
\  Apostles 
contradic- 


uotations 
I  I   have 
his  day  I 
ir  greater 
on  mine, 
ire  not  to 
[le  line  Oi 
dopt:  we 
ing  judg- 
God  has 
have  done. 
,  although 
ous  man. 
him  as  an 
:  authority 
les  of  the 
1  are  with- 
1  persons, 
ne,  except 
Le,Ithank 
countries, 
tisfied  that 
[1  examine 
jtween  us. 
\as  told  U3 
Refer  ma- 
the  instru- 
1  from  tl.o 
■ntury,  wurs 
anthoriti(  ', 
the  reforn- 
se  charges, 
»m  the  real 
'ore  us  has. 
ild  impress 
My  friend 
the  church 
the  charges 


brought  against  her  at  the  time  of  the  Reformation.  One 
of  those  quotations,  referring  to  her  doctrines,  says,  that  she 
retains  all  fundamental  truths.  Were  1  to  grant  this  assertion 
yet  our  charge  is  that  she  has  added  novelties  to  those  funda- 
mental truths,  and  by  that  addition  nullitied  them.  With  respect 
to  the  character  of  JiUther,  I  beg  to  read  you  a  quotation  from 
Maimbourg,  a  Roman  Catholic  historian,  quoted  in  Fry's  Church 
History,  p.  284. 

"  He  lived  a  moral  life,  and  was  not  given,  in   the  smallest 
degree,  to  covetousness  or  ant  other  vice." 

My  friend  asserts  that  Moses,  and  the  prophets,  and  our  Lord 
Jesus  Christ,  were  moral  men,  and  proved  the  divinity  of  their 
misijion  by  miracles.  Need  I  say,  that  I  admit  the  truth  of  the 
observation  1  I  shall  meet  it  :  you,  gentlemen,  shall  judge 
whether  I  do  so  successfully.  Moses  came  to  give  perfection 
to  the  preceding  dispensation  :  so  did  the  Lord  Jesus  Christ. 
The  reformers  did  not  usher  in  a  new  dispensation,  neither  did 
they  add  any  thing  to  that  which  was  at  the  time  in  existence  : 
they  only  returned  to  first  principles :  they  dash  to  the  ground 
the  unscriptural  superstructure  which  had  been  raised  by  the., 
church  of  Rome,  and  brought  to  light  the  fundamental  truths  of  the 
Christian  system,  in  their  native  symmetry,  beauty,  and  strength. 
As  they  did  not  introduce  a  new  dispensation,  it  was  not,  there- 
fore, necessary  that  they  should  perform  miracles.  I  find,  that 
under  the  Jewish  dispensation,  the  Israelites  were  cautioned 
against  those,  who  even  predicted  events  which  actually  came 
to  pass,  but  who  endeavoured  to  lead  the  people  into  error  : 

"  If  tliere  arise  in  the  midst  of  thee  a  prophet,  or  one  that  saith  he  hath 
dreamed  a  droutn,  and  lie  foretell  a  sign  and  woiidiM-,  and  that  comr.  to  pass 
which  ho  spoke  ;  and  ho  say  to  thee,  let  us  go  and  follow  strange  god.^,  which 
thou  knowest  not,  and  let  us  serve  them ;  thou  shall  not  hear  the  words  .^f 
that  prophet  or  dreamer,  for  the  Lord  your  God  trieth  you,  that  it  may  appear 
whctiior  you  love  him  with  all  your  heart  and  with  all  your  soul,  or  no ;  tollow 
the  L  yd  your  God,  and  fear  him,  and  keep  his  commaiulinonttf,  and  his  voice : 
him  you  shall  servo,  unto  him  you  shall  cleave  :  and  that  prophet  or  forger  of 
dreams  shall  he  slain,  because  he  spoke  to  draw  you  away  from  the  Lord 
your  God,  who  brought  you  out  of  the  land  of  Egypt  and  redtemed  you  out 
of  the  house  of  bondage,  to  make  thee  go  out  of  the  way  which  the  Lord  thy 
God  commanded  thee :  and  thou  shalt  takeaway  the  evil  out  of  the  midst  of 
thoe." — Deut.  xiii,  1 ,  &c. 

Our  Lord  nimself,  though  he  performed  miracles,  did  not 
merely  refer  to  them,  in  proof  of  his  mission,  but  to  the  Old  Tes- 
tament, to  Moses,  the  Law,  and  the  Prophets.  1  would  ask, 
did  not  the  performance  of  mirac'.es  terminate,  after  the  Chris- 
tian dispensation  had  been  established  upon  earth? — Christ  him- 
self cautioned  his  tbllowers  against  deceivers,  in  the  following 
bmguage : 

16 


¥•■■ 

i 


'ii 


liJ    ! 


182 


THE    JUSTIFICATION    OP 


"  If  any  man  shall  say  to  you,  Lo,  here  is  Christ,  or  there,  do  not  believa 
him  ;  for  there  shall  arise  false  Christs  and  false  Prophets,  "xnd  shall  show 
great  signs  and  wonders,  insomuch  us  to  deceive,  if  possible,  even  the  elect: 
behold,  I  have  told  it  to  you  befoieliund." — Matt,  xxiv,  24. 

Again,  we  are  iiifoniied,  that  the  working  of  signs  and  lying 
wonders,  is  a  characteristic  of  the  Man  of  Sin. 

"  Whose  coming,"  the  Apostle  says, "  is  according  to  the  working  of  Satan, 
in  all  power,  and  signs,  and  lying  wonders,  and  in  all  seduction  of  iniquity 
to  them  that  perish,  because  (hey  received  not  the  love  of  the  truth,  that  they 
might  be  saved :  thorelbre  God  shall  send  the  operation  of  error  *.o  believe  lying, 
that  all  may  be  judged  who  iiave  not  beUeved  tlie  truth,  bvt  hfive  consented  to 
iniquity."— 2  Thess.  ii,  9—11. 

Again,  the  working  of  miracles  is  mentioned  as  a  character- 
istic of  one  of  the  beasts  : 

"  And  I  saw  another  beast  coming  up  out  of  the  earth,  and  he  had  two 
horns  like  a  lamb,  and  he  spoke  as  a  dragon,  and  he  executed  all  the  power 
of  the  former  beast  in  bis  sight,  and  he  caused  the  earth  and  them  that  dwell 
therein,  to  adore  the  first  beast,  whose  wound  to  death  was  healed  ;  and  he 
did  great  signs,  so  that  he  made  also  fire  come  down  from  heaven  unto  the 
earth  in  the  sight  of  men,  and  he  seduced  them  that  dwell  on  the  earth  for  the 
^igns  which  were  given  him  to  do  in  the  sight  of  the  beast,  saying  lo  them 
tliat  dwell  on  the  earth,  that  they  should  make  the  image  of  the  beast,  which 
had  the  wound  by  the  sword,  and  lived  :  and  it  was  given  him  to  give  life  to 
the  image  of  the  beast,  and  that  the  ima^e  of  the  beast  should  speak,  and 
should  cause,  that  whosoever  would  not  adore  the  image  of  the  beast,  should 
be  slain  :  and  ho  shall  make  all,  both  little  and  great,  rich  and  poor,  freemen 
and  bondmen,  have  a  i  luiracti  r  in  their  right  hand  or  on  their  foreheads :  and 
that  no  man  might  buy  or  sell  but  he  that  hath  the  character  or  the  name  of 
the  beast,  or  the  number  of  his  name." — Apocalypse,  xiii,  12 — 17. 

You  can  now  detrrmine  whether,  if  even  the  reformers  had 
been  able  to  perform  miracles,  that  power,  per  se,  alone,  would 
have  entitled  them  to  act  as  divinely  commissioned. 

Mr.  Maguire  asks,  by  what  means  religion  was  handed  down 
to  the  time  of  Moses  ?  He  should  remember,  that  the  head  of 
each  family  of  God's  people  was  both  patriarch  and  priest  of  his 
own  house  ;  that  the  great  age  of  those  who  lived  before  the 
flood,  enabled  them  personally  to  communicate  to  their  posterity 
divine  truth  ;  and,  that  their  religion  consisted  of  a  few  simple 
principles.  My  opponent  says,  that  the  Jewish  synagogue  never 
erred.  I  beg  to  remind  him,  that  the  Jewish  church  was  of  divine 
origin,  but  that  the  synagogue  was  of  human  institution.  I  repeat 
it — the  synagogue  was  of  human  institution.  If  we  refer  to 
scripture,  we  find  that  the  leaders  and  priests  of  the  Israelites 
erred.     In  Exodus,  xxxii,  5,  we  read — 

"  They  said,  these  arc  thy  Gods,  O  Israel,  that  have  brought  thee  out  of 
the  land  of  Egypt.  And  when  Aaron  saw  this,  he  built  an  altar  before  it,  and 
made  proclamation  by  a  crier's  voice,  saying,  '  to-morrow  is  the  solemnity  of 
the  Lord.' " 


Df 


the 

on 

is 


i 


THE    REFORMATION. 


183 


not  believa 
aliall  show 
1  the  elect: 


ind  lying 


ig  of  Satan, 
of  iniquity 
li,  tlmt  they 
plieve  lying, 
loneented  to 


iharacter- 

he  had  two 
11  the  power 
Ti  that  dwell 
led  ;   and  he 
ven  unto  the 
earth  for  the 
ring  to  them 
beast,  which 
o  £;ive  life  to 
i  speak,  and 
beast,  should 
oor,  freemen 
eheads :  and 
the  name  of 
17. 

ormers  had 
one,  would 

nded  down 

the  head  of 

jiiest  of  hia 

before  the 

ir  posterity 

few  simple 

rogue  never 

as  of  divine 

)n.  1  repeat 

we  refer  to 

e  Israehtes 


^ht  thee  out  of 
r  before  it,  and 
e  solemnity  of 


I  wonder  whether  Aaron  is  deemed  to  have  been  infallible, 
when  he  sanctioned  idolatry !  Again,  we  read  the  following 
description  of  the  spiritual  guides  of  Israel  : 

"  His  wutcliinen  arc  all  biiiul,  thoy  are  all  ignorant,  dumbdoga,  not  able  to 
bark,  seeing  vain  things,  steeping  and  hiving  dreams,  and  most  impudent 
dogs,  they  never  had  enough :  the  shepherds  themselves  knew  no  understand- 
ing :  all  have  turned  aside  unto  their  own  way,  every  one  after  liis  own  gain, 
from  the  first  even  to  the  last.  Come,  let  us  take  wine  and  be  filled  with 
drunkenness :  and  it  shall  be  as  to-day,  so  also  to-morrow,  and  much  more." 
Isaiah,  Ivi,  10. 

In  Malachi,  we  read, 

"  The  lips  of  the  priest  shall  keep  knowledge,  and  they  shall  seek  the  law 
at  his  mouth,  because  lie  is  the  angel  of  the  Lord  of  Hosts." 

What  follows  1 

"  But  yoH  are  departed  out  of  the  way,  and  have  caused  many  to  stumble  at  the 
law,  yoit  have  made  void  the  covenant  of  Levi,  snith  the  Lord  of  Hosts ;  therefore 
have  I  made  t/ou  contemptible,  and  base  before  all  people,  as  you  ha  "  not  kept  my 
ways,  and  have  accepted  persons  in  the  /oio." — Chap,  it,  7,  9. 

So  much  for  the  infallibility  of  the  Jewish  teachers.  My 
friend  has  observed,  that  the  synagogue  and  ecclesiastical  rulers 
were  infallible,  till  Christ  came,  and  that  infallibility  was  then 
transferred  to  Jesus.  I  beg  to  know  at  what  precise  period  the 
prerogative  was  transferred  from  the  Jewish  synagogue  1  Was 
it  while  the  Scribes  and  Pharisees  sat  in  Moses'  chair,  and 
while  Jesus  commanded  the  people  to  hear  them  ?  Was  infalli- 
bility taken  from  them  at  that  time  ?  I  have  showed  you  from 
Deutetonomy,  that  miracles  per  se,  alone,  were  not  sufficient  to 
prove  that  even  the  Saviour  was  divinely  commissioned,  unless 
he  also  referred  to  the  testimony  of  Scripture.  I  would  ask, 
was  it  not  said  of  the  Jewish  hierarchy,  "have  any  of  the  Rulers 
or  Pharisees  believed  on  him  1 — (John  vii,  47.) 

Mr.  Maguire  here  interrupted,  and  said — I  told  you  that  the 
synagogue  did  not  err  de  facto  until  the  coming  of  Christ,  but  I 
did  not  say  that  infallibility  was  conferred  upon  it  by  God. 

Mr.  Pope — Gentlemen,  Mr.  Maguire  has  said,  that,  although 
infallibility  was  not  the  privilege  of  the  synagogue,  yet  it  never 
erred  de  facto  until  Christ  appeared.  Now  Mr.  Maguire  looks 
upon  the  synagogue  as  having  been  the  representative  of  the 
Jewish  church,  and  Roman  Catholics,  by  analogy  founded  on 
the  Jewish  church,  argue  in  favour  of  the  infallibility  of  their 
own.  I  assert  that  those  who  believed  that  Jesus  was  the  Christ, 
and  followed  the  Saviour,  must  have  done  so  in  opposition  to 
their  rulers,  and  must  have  exercised  their  own  jt?n"j'a/e  judgments 
on  the  proofs  that  Jesus  was  the  Son  of  God.  My  friend  asks, 
is  one  man  to  set  up  his  judgment  against  many?     There  are 


1 


!-» 


iJ 


m 


i  . 


-t 


184 


THE    JUSTIFICATION    OP 


exti'^me  cases  when  such  a  procedure  may  b(  absolutely  r'  "les- 
sary.  I'lch  occurred,  when,  as  I  have  iilreudy  obsctved,  accord- 
ing to  rintrntius  liirinensis,  (Com.  1,  cap.  t  .;  and  Jerome, 
(in  Dial,  contru.  Lucifer,)  the  whole  world  had  become  Arian. 
A  Christian  man,  as  Athanasius  did,  must  at  that  period  have 
stood  out  against  the  whole  world.  Christ  selected  a  lew  to 
stand  against  the  many,  i;or  should  the  believer  refuse  to  join 
the  persecuted  ranks  of  the  followers  of  Jesus,  thou '^h  the  world 
be  against  them. 

In  order  to  show  that  Luther  was  not  the  impetuous  headstrong 
person,  which  his  enemies  re|,Tesent  him  to  have  been,  permit 
me  to  read  you  a  passage  from  his  writings : 

"We  allow  tiiat  in  the  Pupacy  am  many  good  things;  and  a'.!  those  i^ood 
things  we  have  ntained.  Wiiat  wc  aftlrni  is  ehis ;  that  the  Po])f  *  iiave  in 
many  instances  coniipfod  the  Apostolic  church;  and  have  pKibrred  iheir 
own  laws  and  ordinances  to  the  laws  and  ordinances  of  Christ,  therefore, 
all  that  accumulated  mass  of  htmian  cont)ivanccs,  which  is  of  Satan's  sug- 
gestion, and  contriljutea  to  (he  destrucion  of  the  church  of  God,  rather  than  to 
Its  edification,  we  entirely  disapprove  and  reje<t:  but  stop  here.  We  would 
not  imitate  the  man  who  on  seeing  his  brother  in  the  utmost  danger  of  being 
killed  by  a  wild  boar,  instantly  pierced  both  the  boar  and  and  his  brother  with 
one  thrust  of  his  spear.  Perhiip"?  some  Papists  will  accuse  me  of  flattering 
the  Pope  in  this  instance:  iMy  answer  is;  if  the  Pope  will  bear  such  flat- 
tery as  this,  I  will  become  his  obedient  son  ;  I  will  be  a  good  Papist  and  will 
recant  all  that  I  have  said  to  oflilnd  him." — Com.  de  Luth.  ii,  xl,  13,  14. 

In  other  words,  if  the  errors  of  the  church  of  Rome  were 
removed,  Ijuther  says,  that  he  would  return  to  her  communion. 

I  shall  also  give  you  the  opinion  of  a  learned  and  grave  Ro- 
man Catholic  divine,  which  will  show  you,  at  whose  door  is  to 
be  laid  the  cause  of  separation.  Cassander  was  appointed  by 
the  two  emperors  Ferdinand  and  Maximillian,  to  endeavour  to 
heal  the  breach  which  had  taken  place  between  the  reformed  and 
the  church  of  Rome.     He  observes, 

"  Yet  I  cannot  deny,  byt  that,  in  the  beginning,  many,  out  of  a  godly  zeal 
and  care  were  driven  to  a  sharp  and  severe  reproof  of  certain  manifest  abuses ; 
and  that  tlie  ■principal  cause  of  this  calamity  and  distraction  of  the  chvrrh  is  to 
be  laid  ttpon  those,  ichich  being  puffed  %ip  with  a  vain  insolent  conceit  of  their 
ecclesiastical  power,  proudly  and  scornfully  contemned  and  rejected  them,  which 
did  rightly  and  modestly  admonish  their  reformation.  Wherefore,  my  opinion 
is,  that  the  church  can  never  hope  for  any  firm  peace,  unless  they  make  the 
beginning,  which  have  given  the  cause  of  this  distraction:  that  is,  unless  those 
which  are  in  place  of  ecclesiatical  government,  will  be  content  to  remit  some- 
thing of  their  too  much  rig-our,  and  }ield  somewhat  to  the  peace  of  the  church, 
and  hearkening  xinto  the  earnest  prayers  and  admonitions  of  many  godly  men, 
M'ill  set  themselves  to  correct  nianifest  abuses  according  to  the  rxde  of  divin, 
scriptures,  and  of  the  ancient  church  from  lohich  they  have  swerced."— Consult 
pp.  5G,  57. 

My  friend  has  told  a  long  story  about  Calvin,  I  could  relat« 
several  strange  stories  ;  for  iiistance,  about  St.  Anthony  preach 
ing  to  the  fishes,  and  various  other  ludicrous  anecdotes. 


p. 


THE   REFORMATION. 


185 


aceord- 
Jerome, 
e  Arian. 
lO'l  have 
I  lew  to 
Q  to  join 
he  world 

udstrong 
n,  permit 

ib.ose  ^ood 
If  *  luive  in 
bvred  iheir 
Vhcrefore, 
iitan's  sng- 
licr  than  to 
We  would 
;er  of  being 
irother  with 
if  flattering 
r  such  flat- 
list  and  will 
3,  14. 

>ine  were 
nmunion. 
;rave  Ro- 
door  is  to 
ointed  by 
eavour  to 
irmed  and 

I  gotlly  zeal 
(est  abuses ; 
chvri'li  is  to 
eeit  of  their 
liiew,  which 
my  opinion 
y  make  the 
unless  those 
remit  some- 
:' the  church, 
;/  godly  men, 
i(/e  of  divin. 
—Consul! 

uld  relat« 
ly  preach 

i. 


I  beg  to  make  an  observation,  relative  to  n  passage  from  a 
Protestant  writer  in  reference  to  the  church  of  lionic  being 
apostolic.  The  church  of  Rome,  1  admit,  was  pure  in  the  apos- 
tolic times,  when  Paul  addressed  his  e|)i.stle  to  her ;  but  I  now 
protest  against  her,  as  havitig  departed  from  her  great  original, 
and  as  having  added  various  doctrines  and  ordinances  to  those 
revealed  in  the  sacred  scripture.  Mr.  Maguirc  will,  doubtless 
ask  nie,  where  was  the  church  before  Luther  I  I  am  prepared 
to  answer  him. 

Mr.  Maguire. — Mr.  Pope  has  asserted,  that  the  poor  man  is 
placed  under  worse  circumstances  as  to  making  an  act  of  faith, 
according  to  my  priciples,  than  according  to  the  principles  which 
he  advocates.  I  imagined  I  hud  satisfactorily  proved  that  it  la 
utterly  impossible  for  any  ignorant  Protestant  to  make  a  prudent 
act  of  faith  in  the  inspiralion  of  the  sacred  volume,  unless  lie  were 
able  to  examine  every  passage,  compare  every  text,  reconcile 
every  apparent  contradiction,  and  bo  prepared  to  solve  every 
doubt,  and  satisfy  his  own  conscience  touchng  the  various  and 
multiplied  objections  of  the  Atheist,  the  Deist,  and  other  infidels. 
Now  ■  s  this  is  impossible  for  an  ii>;noranl  Protestant ;  hence  it  is 
imp  'Ssible  he  can  make  a  prudent  act  of  faith.  Look,  for 
instance,  at  what  are  called  the  lies  of  the  patriarclis ;  examine 
the  description  and  dimensions  of  Noah's  ark — how  would  the 
ignorant  Protestant  show  that  two  of  every  species  of  animal 
were  contained  therein,  since,  according  to  the  dimensions  given, 
two  whales  alone  could  scarcely  find  accommodation.  On  the 
other  hand,  the  poor  Catholic  has  but  one  simple  solitary  fact  to 
ascertain,  viz. — has  Christ  established  an  unerring  church,  with 
authority  to  teach  and  judge  for  her  children.  The  moment  this 
one  fact  has  been  ascertained  by  him,  he  can  make  an  act  of 
faith  explicitly  in  the  authority  of  that  church,  and  every  other 
article  of  Revelation  which  she  proposes  to  his  belief.  He  submits 
with  certainty  to  the  authority  of  that  church,  and  he  laughs  to 
scorn  the  accumulated  objections  of  the  deists,  lie  may  not, 
I  will  admit,  be  able  to  solve  all  the  doubts  and  dithculties 
collected  by  nifidels,  but  he  relics  upon  the  express  promises  of 
Jesus  Christ  to  his  church,  and  believes  in  all  articles  which  that 
church  professes  to  have  received  from  her  Divine  Founder. 

I  am  surprised  that  Mr.  Pope  has  never  essayed  to  answer 
the  questions  which  I  put  to  him  touching  those  articles  of 
Protestant  faith  which  are  nol  lo  be  found  in  any  part  of  the  sacred 
scriptures. 

In  defence  of  the  Protestant  Reformation,  he  quotes  Dryden 
the  poet,  as  an  authority  of  mighty  importance.  As  the  gentle- 
man deals  so  largehj  in  fiction,  I  cannot  blame  him  for  having 

IG* 


ni 


;!''  1 


.    ii 


IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


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I.I 


■  so    ^ 


L25  i  1.4 


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2.2 

1.6 


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PhotDgmphic 

Sciences 

Corporation 


23  WEST  MAIN  STREET 

WEBSTER,  N.Y.  14580 

(716)872-4503 


^\ 


;\ 


;V 


\ 


^^ 


6^ 


186 


THE   JUSTIFICATION    OF 


recourse  to  the  evidence  of  the  poets.  In  the  present  instance, 
however,  he  has  been  singularly  unfortunate,  for  Dryden,  deeply 
deploring  that  he  had  ever  said  or  written  any  thing  against  the 
Catholic  church,  to  which  he  subsequently  became  a  convert, 
had  recourse  to  the  tribunal  of  Confession,  as  the  ordinary  means 
appointed  by  Christ  to  obtain  forgiveness  of  sins.  He  vaa  en- 
joined by  his  confessor  to  exert  those  rare  talents  which  it  pleased 
God  to  bestow  upon  him,  in  defence  of  the  truth.  He  therefore 
translated  the  life  of  Francis  Xavier.  an  Indian  Roman  CathoHc 
Missionary,  equally  esteemed  by  Protestants  and  Catholics,  not 
only  for  the  extent  of  his  missionary  labours,  but  the  simplicity, 
purity,  and  self-denial  which  he  manifested  throughout  his  whole 
life.  Dryden  also  wrote  that  curious  poem  called  *  the  Hind  and 
Panther,'  in  which  he  describes  the  church  of  England  as  a  hun- 
gry, ferocious  and  prowling  wild  beast,  pursuing  with  open  mouth 
and  merciless  avidity  the  Catholic  church,  which  he  denominates 
a  spotless  Hind.  So  much  for  the  authority  of  Dryden  against 
the  doctrines  of  the  Catholic  church. 

I  appeal  to  all  candid  Protestants  to  say  whether  Mr.  Pope 
has,  in  the  remotest  degree,  approached  the  irrefragable  argu- 
ment which  I  brought  forward  as  to  the  books  o(  scripture  which 
have  been  lost.  I  called  upon  him  to  say,  if  all  the  books  of  scrip- 
ture were  necessary.  Supposing  that  he  answered  in  the  affir- 
mative, I  have  proved  that  we  have  not  at  present  all  the  books  of 
scripture,  there  being  full  livenly  of  them  lost.  I  then  placed  him 
in  the  other  alternative,  and  called  upon  him  to  show,  that  a  por- 
tion only  of  the  scripture  would  be  sufficient  for  salvation,  and 
to  establish  his  opinion  by  a  direct  and  positive  text  of  scripture. 
Mr.  Pope  has  quoted  a  text  from  St.  Paul,  where  writing  to 
Timothy,  he  says,  that  the  scriptures  are  "  profitable  to  teach,  to 
correct,  (o  instruct  in  all  righteousness." 

Is  there  here  a  proof  that  your  sole  rule  of  faith  is  to  be 
founded  upon  any  certain  portion,  or  upon  the  whole  of  the  scrip- 
tures 1  I  again  repeat  the  question,  whether  or  not  it  is  neces- 
sary for  salvation  to  know  the  whole  scriptures,  or  a  portion  of 
them  ?  and  I  require  an  ans\'  f>r  from  scripture  to  the  question* 
Mr.  Pope  has,  in  the  above  extract,  quoted  St.  Paul  when  he 
was  writing  to  Timothy,  who  was  not  a  layman,  but  a  bishop 
and  metropolitan  of  Asia.  It  was  the  duty  of  Timothy  to  know 
the  holy  scriptures,  in  order  to  teach  them  to  others.  Was  a 
bishop  bound  to  teach  and  instruct  in  the  holy  scriptures  ?  If  he 
■was,  was  he  not  bound  to  know  them  1 

In  order  to  prove  the  scriptures  to  be  the  sole  rule  of  faith, 
Mr.  Pope  has  asserted,  that  the  Old  Testament  was  ordered  to  be 
read  in  many  places.  But  he  should  recollect,  that  it  was  to  be 
interpreted  according  to  the  synagogue. 


irj 


t  instance, 
len,  deeply 
against  the 
a  convert, 
lary  means 
le  \t'as  en- 
\\  it  pleased 
e  therefore 
in  Catholic 
tholics,  not 
simplicity, 
it  his  whole 
e  Hind  and 
d  as  a  hun- 
jpen  mouth 
enominates 
ieri  against 

Mr.  Pope 
gable  argu- 
pture  which 
ks  of  scrip- 
in  the  affir- 
le  books  of 

placed  him 

that  a  por- 
vation,  and 
tf  scripture. 

writing  to 
to  teach,  to 

th  is  to  be 
)f  the  scrip- 
it  is  neces- 
1  portion  of 
le  question* 
,ul  when  he 
tut  a  bishop 
hy  to  know 
rs.  Was  a 
res?    If  he 

ule  of  faith, 
rdered  to  be 
it  was  to  be 


THE   REFORMATION.  187 

No  wonder  a  bishop  is  to  understand  the  scriptures,  when  he 
is  obliged  to  preach  and  expound  them.  Such  must  be  the  pro- 
vince  of  the  bishops  and  clergy,  or  every  man  may  assert  for 
himself  the  right  of  preaching.  I  ask,  in  the  presence  of  PrO' 
testant  bishops,  whether  it  be  the  right  of  every  tinker  and  low 
ignorant  mechanic  to  take  upon  them  to  "  teach,  to  preach,  to 
correct,  and  instruct?" 

Our  Saviour  said,  "  search  the  scriptures."  It  is  perfectly 
right  to  do  so.  The  Redeemer  appealed  to  the  common  sense 
of  the  Jews  to  decide  upon  the  proofs  of  his  divine  mission.  To 
what  else  should  we  appeal,  but  to  the  common  sense  of  a  man 
before  he  recognizes  authority  ?  I  have  already  informed  you, 
that  every  man  is  to  employ  his  common  sense  to  discover  the 
marks  of  the  church  of  Christ.  But  when  he  discovers  those 
marks  of  the  true  church,  he  at  once  submits  his  judgment  to  her 
authority.  Immediately  after  the  text,  "  search  the  scriptures," 
as  quoted  by  Mr.  Pope,  the  Saviour  adds,  "  for  in  them  you 
think  you  have  eternal  life."  This  is  a  manifest  proof,  that 
eternal  life  is  not  to  be  found  in  them  alone,  otherwise  Christ 
would  not  have  said,  "  for  in  them  you  think." 

I  should  much  wish  that  the  advocate  of  unlimited  private  judg- 
ment would  not  endeavour  to  force  his  own  opinions  upon  others. 

Mr.  Pope  has  quoted  passages  from  Catholic  writers  regard- 
ing the  promoting  causes  of  the  Reformation.  All  allow  that  a 
reformation  was  required,  but  it  was  a  reformation  of  morals  and 
discipline,  and  not  a  change  in  religion.  If  any  man  will  say 
that  a  reformation  in  the  doctrines  of  the  church  of  Christ  was 
required,  I  shall  only  remind  him  of  the  words  of  St.  Paul : 

"  But  though  I  or  an  angel  from  heaven  preach  a  goapel  to  you,  besides 
that  which  we  have  preached  to  you,  let  him  be  anathema." 

The  doctrine  then  of  the  church  of  Christ  never  was  to  be 
chavged.  There  was  to  be  no  other  doctrine.  Will  it  be  said 
by  my  opponent  that  the  promises  of  Christ  to  his  church  failed 
— that  she  fell  into  error — that  all  had  become  heretics,  and  that 
therefore  Luther  and  Calvin  were  justified  in  adding  to,  and 
reforming  the  doctrines  of  the  church  1 

The  despotic  conduct  of  the  clergy  proves  nothing,  when 
adduced  to  show  that  a  reformation  was  required  in  doctrine.  I 
admit  that  it  was  principally  bishops  and  ecclesiastics  who 
broached  heresies,  and  erected  heretical  churches,  and  not  the 
poor — but  that  only  proves  the  danger  which  arises  from  reading 
and  interpreting  the  scriptures  without  the  due  dispositions ;  and 
strongly  illustrates  the  effects  which  would  flow  from  an  indis' 
criminate  circulation  of  the  sacred  scriptures  without  note  or 
comment.  If  those  who  had  devoted  their  lives  to  the  study  of 
the  scriptures,  should  happen  to  be  led  into  error,  how  much 


III: 

if  hi 


in 


'If 
f 


ii 


jfHMttfSKSrmvr; 


188 


THE   JUSTIFICATION    OF 


more  might  we  expect  that  the  poor  ignorant  man  would,  in 
perusing  them,  adopt  erroneous  opinions  l  Mr.  Pope  not  only 
charges  error  to  the  account  of  the  Catholic  church,  but  he 
admits  that  the  church  of  Englandis  icrong,  for  he  protests  against 
twenhj-one  out  of  her  Ihirhj-nine  puhlisked  articles  of  belief.  Con- 
sequently he  must  believe  that  the  church  of  England  teaches 
that  which  is  not  true.  And  I  have  no  doubt  but  I  myself  am  a 
better  church  of  England  man  than  my  friend  Mr.  Pope.  Mr. 
Pope  has  said  that  our  Saviour  did  not  come  to  reform  the 
Jewish  church. 

Mr.  Pope. — What  I  said  was,  that  he  came  to  give  perfec- 
tion to  the  Mosaic  dispensation,  by  the  establishment  of  the  full 
Christian  economy. 

Mr.  Maguire. — What  is  perfecting  a  law,  but  reforming  it  ? 
I  alHrm  that  Christ  came  to  reform  the  law  of  Moses,  as  Moses 
reformed  the  religion  of  the  patriarchs.  One  of  the  tenets  of  the 
Jewish  religion  was,  that  a  man  may  turn  away  his  wife,  on  any 
pretext,  and  take  another.  This,  with  many  other  points  of  the 
moral  code,  has  been  altered  in  the  dispensation  of  Christ.  I 
therefore  affirm  that  Christ  came  to  reform  tlie  Jewish  law  ;  and 
he  himself  tells  the  Jews,  that  if  he  had  not  done  the  works 
which  he  performed,  those  who  refused  to  believe  in  him  would 
have  no  sin  in  them. 

Here  oiir  Saviour  directly  appeals  to  miracles  in  proof  of  the 
truth  of  his  mission.  I  believe  that  the  Son  of  the  Almighty  God 
performed  those  miracles  in  order  that  the  Jewish  people  might 
iuive  no  excuse  left  them.  Christ  appealed  to  miracles — surely 
that  will  not  be  denied.  Mr.  Pope  says  that  our  Saviour  came 
to  restore  the  Mosaic  law.  Would  God  have  punished  the  man 
with  death  who  departed  from  that  law,  if  he  intended  that  such 
an  authority  should  lead  into  error?  Mr.  Pope  will  say  that  the 
synagogue  rejected  Christ.  I  assert  that  the  synagogue  did  not 
err  till  the  coining  of  the  Redeemer  was  proved  i)y  manifest  mira- 
cles, and  the  mission  of  hi  n  established  of  whom  Moses  said, 

"  TliH  Lord  thy  God  will  raise  up  to  thee  a  prophet  of  thy  nation,  and  of 
thy  briiluen,  like  unto  nie:  hear  ye  liint.^' 

When  Christ  did  come,  the  three  kings  from  the  east,  who 

sought  him,  called  on  Herod  to  know  where  was  the  promised 

Messiah  to  be  found.     Herod  relied  not  on  his  private  judgment; 

he  sent  to  the  Scribes  and  Pharisees  who  sal  in  the  chair  of 

Moses,  and  they  all  agreed  it  was  in  Bethlehem  of  Juda,  (hat 

the  Redeemer  was  to  be  born  ;  and  they  quoted  the  words  of  the 

prophet.     The  Jews,  therefore,  who  refused  to  believe  in  Christ 

had  nowexcuse;  they  were  inexcusable  for  not  believing  in  his 


would,  in 
e  not  only 
ch,  but  he 
!sts  against 
lief.  Con- 
itui  teaches 
lyself  am  a 
'ope.  Mr. 
reform  the 


Drive  perfec- 
it  of  the  full 


iforming  it  1 
s,  as  MoseH 
tenets  of  the 
wife,  on  any 
points  of  the 
f  Christ.  I 
sh  law ;  and 
A  the  works 
n  him  would 

proof  of  the 
Imighty  God 
leople  might 
cles — surely 

iviour  came 

led  the  man 
ed  that  .such 
ay  that  the 
ogue  did  not 

luil'est  mira- 
Moses  said, 

nation,  and  of 

le  east,  who 
the  promised 
3  judgment; 
Ihc  chair  of 
f  Juda,  that 
words  of  the 
eve  in  Cluist 
ieving  in  his 


THE    REFORMATION. 


189 


mission,  respecting  which  all  the  predictions  of  the  prophets 
concurred.  I  have  proved  to  you  that  Christ  reformed  the 
Jewish  religion ;  but  I  do  not  say  that  he  introduced  a  perfectly 
new  religion.  As  our  Saviour  then  appealed  to  miracles  when 
he  came  to  reform  the  law  of  Moses,  we  are  justly  entitled  to 
call  for  miracles  on  the  part  of  Luther  and  Calvin,  who  pretended 
that  they  came  to  reform  our  church,  which  had  continued  from 
the  days  of  Christ  for  fifteen  hundred  years.  Will  it  be  said  by 
any  man,  that  the  reformers  of  the  sixteenth  century,  referred  to 
miracles  in  proof  of  their  mission? 

I  call  upon  Mr.  Pope  to  produce  any  Catholic  historian  of 
established  credit,  who  admits  that  any  other  reformation  was 
required  than  that  of  morals  and  discipline.  Erasmus,  who 
wrote  more  licentiously  on  that  -subject  than  any  other  Catholic 
with  whose  works  I  am  acquainted,  did  admit  a  relbrmation  in 
n.orals  and  discipline — but  decidedlij  not  in  doctrine.  I  insist 
that  1  have  established  the  fact,  that  till  the  coming  of  Christ, 
the  Jewish  synagogue  did  not  err  in  doctrine  ;  or,  in  other  words, 
that  it  was  infallible. — Our  Saviour  says  to  his  disciples — 

"  The  Sciibes  and  Phaiisees  have  sat  in  the  chair  of  Moses.  All,  there- 
fore, wliiitfloever  they  shall  say  to  you,  obseuve  and  do  ;  but  according  to 
their  woi  k  do  yo  not." 

Here  our  divine  Lord,  though  about  to  introduce  a  more  per- 
fect dispensation,  refers  his  disciples  to  the  authority  of  the 
establislif-d  teachers,  until  he  had  revealed  the  o!>j('ct  o(  his  mis- 
sion. Did  tie  soi-diaant  reformers  do  so?  Chri.st,  theiefore, 
relerred  the  Jews  to  the  existing  authorities,  nor  did  he  recall 
that  advice  till  he  had  estahliahcd  his  own  church  on  the  basis  of 
innumerable  miracles.  Christ  als-o  gave  to  his  Apostles  the  power 
of  working  miracles,  in  order  to  the  diiiusion  and  e^ta1)!ishment 
of  his  church  on  earth.  I  suppose  Mr.  Pope  will  admit  that 
miracles  were  wrought  in  the  primitive  church.  As  to  the  argu- 
ment which  he  deduced  from  the  conduct  of  some  Popes,  I  have 
already  shown  to  you  that  there  is  a  widi^  ditlt'rence  Ijetween 
doctrines  ot"  faith  and  morality,  between  infallibility  and  impec- 
cability. The  Apostle  Peter  sinned,  but  he  could  not  err  in 
faith,  lor  ho  was  inspired.  Infalli!)ility  is  tin!  attribute  of  the 
body  of  the  church  in  g!obo—\[  docs  not  exist  in  the  individual 
members,  but  in  the  cullcclive  hod]}  of  the  faithtul.  Tliere  are 
many  qualities  which  belong  to  the  bodij  corpora.'c,  and  which  are 
not  found  in  the  individuals  composing  that  body.  For  exam- 
ple, the  vote  of  a  single  individual  in  J*arlianient  avails  nothing, 
but  the  votes  of  the  collective  body,  tonn  the  law  of  the  land. 

Mr.  Pope  says,  tiiat  Aaron  is  to  be  charged  with  the  wor.'-hip 
of  the  golden  calf — I  did  not  say,  that  Aaron  was  infallible — 
but  I  affirm,  that  Moses  was  a  greater  authority  than  Aaron. 


«. 


1: 


]i 


ifr.'' 


J 


:.  !■ 


I;     •; 

if 


!: 


ii 


4 


s^l 


jit'' 


in 

....  f  I 


190 


THE    JUSTIFICATION     OF 


Aaron  Imd  only  an  ordinary — IMohos  un  extraordinary  misHion. 
WluMi  MoscH  was  s|>(;!ikin^  with  («<)d  on  the  nionntuin,  ho  intt>r- 
cedod  with  tho  Ahni^hty  for  tho  iHruoliltjs,  and  prevailed  upon 
God  to  lor{i;ivo  tluMO.  lie  prayed  to  (»od  if  he  should  not  for- 
give them,  t«)  blot  his  name  out  of  the  hook  of  life,  (^od  did 
forgive  tlutni,  and  roiiiilted  in  a  wonderful  measure  the  punish< 
nient  decreed  a<^aiiist  tliein. 

Om-  divine  Lord  eame  to  establi.sli  An  autliority  above  that  of 
the  Jewish  synagoffiie,  ami  ho  performed  miracles  to  give  an 
undoul)tcd  assmaiice  to  his  mission.  John  the  Maptist  referred 
to  the  miracles  \vhi«'h  he  knew  (Jlnist  woidd  perform,  and  Christ 
appealed  ti>  the  propli«?cies  of  .fohn  the  Hoplist.  'J'his  perhaps 
will  be  called  by  Mr.  I'ope  a  circuliis  viliosus^mul  yet  lie  cannot 
doubt  the  reality  of  the  miracles  of  Christ.  My  reverend  oppo- 
nent has  asked  whether  the  Scribes  and  Pharisees,  who  sat  in 
tho  chair  of  Moses,  did  not  oppose  Christ?  Certainly — but  it 
remains  to  be  shown,  that  Ihcij  jmhiulij  romlemned  Christ  until 
their  authority  was  super.siukd  hij  a  greater  authority  sent  from 
God,  Christ  Jesus  his  Son. 

Mr.  Pope  lias  referred  to  the  times  of  the  Arians,  and  has 
quoted  St.  Jerome,  as  saying  tho  world  was  astonished  to  find 
itself  Arian  at  once.  I  admit  this  hyperbole  on  the  part  of  St. 
Jerome  ;  but  it  is  one  that  can  be  easily  explained.  Liberius, 
Mr.  Pope  inlbrms  us,  signed  the  confession  of  Sirmiurn.  Dr. 
Cave,  a  greater  man  than  Mr.  Pope,  in  his  Life  of  Athanasius, 
declares  that  it  is  not  known  whether  it  was  the  conlession  at 
Sardica  or  Sirnuum,  which  was  signed  by  Pope  Liberius.  Now, 
as  it  is  a  matter  of  historical  doubt,  which  Mr.  Pope  himself 
cannot  clear  up,  and  which  the  learned  Dr.  Cave  was  unable  to 
decide,  am  I  not  at  liberty  to  doubt,  whether  liiberius  signed 
either  the  one  or  the  other  f  Hut  admitting  the  fact,  I  deny  that 
it  necessarily  follows,  that  Liberius  became  an  Arian.  1  believe 
I  can  easily  show,  that  the  very  reverse  is  true.  Liberius,  u 
good  and  pious  man,  according  to  Dr.  Cave,  was  banished  into 
Thrace  by  the  Arian  emperor,  because  he  refused  to  sign  a 
formulary  of  faith  which  had  been  previously  subscribed  by  tho 
Sirmiuni  bishops.  In  this  state  of  exile  he  continued  for  two 
years,  sufleriiig  such  hardships  and  privations  as  our  modern 
saints  would  scarcely  endure.  He  was  at  length  permitted  to 
return,  if  we  may  believe  Theodoret,  at  the  intercession  of  the 
Roman  ladies,  who,  making  a  very  imposing  appearance,  waited 
upon  the  emperor,  as  he  entered  their  city,  and  obtained  his 
consent,  that  their  venerated  pontift"  should  return  to  the  dis- 
charge of  his  duties.  Granting,  I  say,  that  at  his  return  he  was 
prevailed  upon  to  sign  tho  Sirmiurn  confession,  it  remains  for 
Mr.  Pope  to  show  that  this  confession  voaa  ^rian. 


THE    REFORMATION. 


191 


ry  mission, 
in,  ho  intur- 

vtul«d  »«po" 

lid  not  lor- 

God  did 

the  punish- 

l)0V0  that  of 
(  lo  give  an 
)list  reloiiod 
II,  and('lui«t 
i'hi.s  povlmps 
ct  \\i'  cannot 
K'und  oppo- 
i,  who  sut  in 
ainly— but  it 
I  Christ  until 
ilij  sent  iVoni 

ians,  and  has 
jishcd  to  lind 
he  part  ot'  St. 
d.     Liberius, 
irmiuin.     Di'- 
)f  Athanasius, 
confession  at 
)erius.    Now, 
Pope  himself 
was  unable  to 
iheiius  signed 
ct,  I  deny  that 
un.     1  believe 
Liberius,  a 
banished  into 
sed  to  sign  a 
iscribed  by  the 
itinued  for  two 
,..  our  modern 
h  permitted  to 
cession  of  the 
arance,  waited 
obtained  hia 
irn  to  the  dis- 
return  he  was 
it  remains  for 


Now,  I  nflirm,  in  the  face  of  a  learned  body  of  men,  that  the 
formulary  subscribed  by  the  bishopH  at  Sirmium  was  purely 
orthodox ;  and  that  the  only  objection  to  it  was,  that  it  did  not 
contain  the  word  oftovaiof,  which  was  introduced  at  the  council 
of  Nice.  Hut  in  all  other  respects  it  condenm<td  and  anathe- 
matised the  Jlrian  hcresif,  as  nmy  be  seen  by  the  most  superfi- 
cial observer,  by  glancin<;  over  the  confession  itself.  Liberius, 
therefor«%  mijirht  justly  conclude  that  the  word  ofxovoiov  was  not 
essential  to  our  orthodox  fornudary  of  faith,  especially  as  it  was 
wholly  unknown  to  ariliipiity.  The  j\rians,  lindin^  that  thifl 
formulary  had  heen  signed  by  many  truly  orthodox  bishops, 
inunediately  cried  out,  that  tlu;  ('atholic  prelat<ts  gave  their 
solenm  sanction  to  Arianism.  The  people  who  were  not  pre- 
sent,  but  who  had  hcuird  of  the  siii)scripfion,  were  alarmed  and 
astonished  at  the  reports  so  industriously  circulated  ;  and  hence 
St.  Jerome  used  that  well-known  expression,  that  the  whole 
world  was  astonished  to  find  itself  Arian.  JUit  the  falsehoods 
of  the  Arians  were  shortly  detected,  and  the  faithful  restored  to 
confidence  and  peace.  So  much  for  the  hyperbole  of  the  great 
and  good  St.  Jerome. 

Ml.  Pope. — Gentlemen:  as  lo  Pope  Liberius,  Dupin,  to 
whom  I  have  already  alluded,  admits,  that  it  is  doubtful  whether 
he  subscribed  the  first  or  second  confession  of  Sirmium;  but 
there  is  no  question  as  to  his  having  signed  the  condemnation 
of  Athanasius,  (2  vol.  p.  G2,  1697,  3d.  cd.  Lond.  fol.)  From 
his  letter  as  given  in  Baronius  and  Hilary,  it  is  evident  that  he 
ratified  the  sentence  passed  by  the  Arians  against  Athanasius. — 
Baron.  Tom.  i,  p.  939,  ad.  ann.  257,  No  46,  Mayence,  160L — 
Liberius's  letter  is  given  in  the  fragm.  of  St.  Hilary,  vi, — Ex. 
oper.  Hist.  p.  1335,  Benedict,  edit.  I  ask  my  friend,  if  a 
Christian  man,  in  the  days  of  Liberius,  was  not  called  upon  to 
stand  alone  against  the  whole  word  ?  Mr.  Maguire  has  stated, 
that,  according  to  my  principles,  the  poor  man  is  in  a  worse 
condition,  than  if  his  principles  were  adopted.  He  remarked, 
that  if  he  could  prove  to  the  poor  man  the  infallibility  of  his 
church,  all  his  difficulties  would  immediately  vanish  ?  I  reply, 
that  in  order  to  induce  the  poor  man  to  believe  that  the  church 
of  Rome  is  infallible,  Mr.  Maguire  must  appeal  to  the  Bible : 
and  if  the  poor  man  should  make  objections  to  the  inspired 
records,  Mr.  Maguire  must  explain  to  him  every  difficulty  with 
which  he  may  happen  to  charge  the  sacred  page ;  so  that  my 
opponent  must  convince  him,  that  the  Bible  is  the  book  of  God, 
before  he  can  possibly  succeed  in  proving  that  the  church  of 
Rome  is  infallible.  As  to  the  poor  Protestant  who  has  received 
the  knowledge  of  divine  truth,  though  he  may  not  be  able  to 


31 


? 


]  'H 


1) 


:i 


■r  ! 


¥     -i- 


1^ 


If 

It: 


\i 


192 


THE    JUSTIFICATION    OP 


explain  every  difficulty,  yet  is  he  convinced  that  the  sacred 
scriptures  have  proceeded  from  heaven,  because  he  himself  has 
experienced  in  his  own  soul  their  sanctifying  influence,  and  has 
the  witness  to  their  truth  in  himself.  In  the  passage  relative  to 
Timothy's  having  known  the  scriptures,  Mr.  Maguire  has  omit- 
ted the  words,  "  that  the  man  of  God  may  be  perfect,  thoroughly 
furnished  unto  every  good  work."  Now,  I  would  ask,  was 
Timothy  a  clergyn)an  while  a  child  'I  Was  he  a  learned  divine 
when  he  was  a  little  boy '?  Was  he  like  those  which  we  have 
heard  described,  beardless  boys,  exercising  spiritual  jurisdiction 
in  the  church  of  Rome,  and  arrogating  authority  over  the  bodies 
and  souls  of  men  1  Timothy  read  the  Old  Testament  scrip- 
tures— n.  fortiori  the  scriptures  of  the  New  Testament  should  be 
read  ;  for,  confessedly,  the  Old  Testament  is  the  more  difficult 
portion  of  the  sacred  volume.  If  St.  Paul  commends  Timothy, 
that  "  from  a  child,"  "  ano  (9gf  qrou?,"  he  knew  the  scriptures, 
does  not  this  fact  supply  us  with  an  argument  for  placing  the 
inspired  records  in  the  hands  of  the  young?  But  I  must  not 
forget  that  Mr.  Maguire  has  said,  that  Timothy  read  the  scrip- 
tures, as  they  were  interpreted  by  the  synagogue.  Permit  me 
to  observe,  that  if  Timothy  had  understood  the  scripture  accord- 
ing to  the  interpretation  of  tlie  synagogue,  he  would  have  rejected 
the  Messiah ! 

My  friend's  comment  on  the  words  "  in  them  you  think  you 
have  eternal  life,"  is  evidently  at  variance  with  the  object  which 
the  Saviour  had  in  view  in  making  the  observation  :  he  intended 
to  charge  the  Jews  with  practical  inconsistency: — "Ye  search 
the  scriptures — in  those  scriptures  ye  believe  that  eternal  life  is 
contained,  and  they  are  they  which  testify  of  me,  and  yet,  not- 
withstanding, ye  will  not  come  unto  me,  that  ye  may  have  life." 
Mr.  Maguire  has  acknowledged,  that  a  moral  reformation  was 
called  for  in  the  church  of  Rome,  but  says  that  I  could  not  prove 
from  Roman  Catholic  authorities,  that  a  reformation  in  doctrine 
was  required.  It  is  altogether  unreasonable  to  expect,  that  such 
an  acknowledgement  should  be  found  in  Roman  Catholic  di- 
vines. They  judged  according  to  their  own  standard  of  faith  ; 
and  if  they  were  consistent,  they  could  not  reject  any  doctrine 
advocated  by  the  authority  of  their  church. 

Cassander,  itideed,  remarks,  in  the  passage  already  referred 

to,  that 

"  Ecclesiastics  should  set  themselves,  to  correct  manifest  abuses  according 
to  the  rule  of  divine  scripture.i,  and  the  primilive  church,  from  which  they 
HAVE  SWERVED." — Consult.  pp.  56,  57. 

Mr.  Maguire  has  again  said,  no  man  can  reform  the  church 
of  Christ  without  performing  miracles.  He  has  again  begged 
the  question,  by  identifying  the  church  of  Rome  with  the  church 


r 


give 

the 

divin 

centr 

the 

returi 

bish 

it  op 

To 

suppt 

tain  Ii 

sons 


THE    REFORMATIO!}. 


193 


I  the  sacred 
I  himself  has 
nee,  and  has 
ije  relative  to 
lire  has  omit- 
:t,  thoroughly 
uld  ask,  was 
earned  divine 
liich  we  have 
al  jurisdiction 
ver  the  bodies 
lament  scrip- 
icnt  should  be 
more  difficult 
ends  Timothy, 
the  scriptures, 
'or  placing  the 
ut  1  must  not 
read  the  scrip- 
..     Permit  me 
iripture  accord- 
Id  have  rejected 

»  you  ihink  you 
\G  object  which 
n :  he  intended 
;__"ye  search 
it  eternal  life  is 
e,  and  yet,  not- 
may  have  life." 
reformation  was 
could  not  prove 
ition  in  doctrine 
xpect,  that  such 
(lan  Catholic  di- 
andard  of  faith ; 
,ct  any  doctrine 

already  referred 
St  abuses  according 

FROM   WHICH    THEl 

■form  the  church 
as  again  begged 
with  the  church 


of  Christ.  This  day  her  doctrines  have  been  contrasted  with 
those  contained  in  the  sacred  volume,  and  you  will  decide 
whether  they  accord.  My  opponent  has  observed  that  the 
Saviour  stated,  that  the  Scribes  and  Pharisees  sat  in  Moses's 
seat,  and  that  he  exhorted  the  people  to  hear  them.  But  I 
would  ask,  were  they,  therefore,  infallible  1  Let  any  man  ex- 
amine the  gospels,  and  he  will  find  that  the  outcry  and  opposition 
against  the  Redeemer  were  principally  raised  by  them.  They 
were  to  be  heard,  while  reading  the  books  of  Moses,  but  not 
when  uttering  their  own  traditions,  which  the  Saviour  so  pointedly 
condemned.  The  Jesuit  Maldonate  explains  the  passsage  in 
the  same  way ;  indeed,  it  cannot  with  any  possibility  be  other- 
wise expounded — 

"  When  Christ  (saith  he)  bids  observe,  and  do  what  the  Scribes  and  Phari- 
sees say,  while  they  sit  in  Moses'  seat,  he  speaks  not  of  their  doctrine,  but  of 
the  doctrine  of  the  law,  and  of  Moses.  For  it  is,  as  if  he  should  say,  all  things 
that  the  law  and  Moses  shall  say  unto  you,  the  Scribes  and  Pharisees  rehears- 
ing it,  observe  and  do,  but  after  their  works  do  not." — Maid,  ad  Matt.  xxiiL  23. 

Mr.  Maguire  has  adduced  the  opinion  of  Erasmus — now,  as 
he  died  a  Roman  Catholic,  Mr.  Maguire  will,  perhaps,  admit  his 
opinion  of  Luther  as  a  theologian : 

"  There  is  more  sound  theology  in  one  passage  of  his  (Luther's)  commen- 
taries than  in  many  large  volumes  of  the  schoolmen  and  other  sucn  writers." 
And  again, 

"  I  am  more  instructed  and  edified  by  one  pagi  '^  Luther,  than  by  the 
whole  work  of  Aquinas." 

My  opponent  has  remarked,  that  friars  and  priests  by  their 
learning  became  the  authors  of  heresies.  I  would  ask,  is  it  the 
wish  of  my  opponent  that  none  should  be  learned,  because 
learning  has  been  abused  ?  I  repeat  a  former  observation,  if 
the  abuse  of  the  scriptures  furnish  a  reason  on  account  of  which 
they  should  be  withheld  from  any  portion  of  mankind,  they  should 
be  taken  from  priests  and  friars,  who  have  perverted  them,  and 
given  to  the  people  who  have  never  abused  them.  My  friend  has 
told  us,  that  Christ  came  to  reform  the  church.  He  came  to 
give  a  fuller  developement  to  revealed  truth.  The  shadows  of 
the  Mosiac  dispensation  were  to  flee  away,  and  the  rays  of 
divine  light,  which  had  pointed  to  Christ,  were  now  to  be  con- 
centrated in  him,  as  the  sun  of  the  system.  The  reformers,  on 
the  other  hand,  were  not  to  unfold  a  fuller  dispensation,  but  to 
return  to  original  principles.  It  was  theii's  to  remove  the  rub- 
bish which  nearly  overwhelmed  the  edifice  of  truth,  and  to  lay 
it  open  to  our  view  in  the  beauty  of  its  original  proportions. 
To  employ  an  illustration,  which  has  elsewhere  been  used — 
suppose  a  number  of  individuals  had  bound  themselves  by  cer^ 
tain  laws,  a  copy  of  which  was  hung  up  for  the  view  of  the  par- 
sons who  composed  the  society.     Abuses  however  gradi'idly 


,ii 


t 


I 


»    :i 


I     !.-! 


ir    f' 


\ 

^  *:..' 

•J 

«    kj|| 

194 


THE    JUSTIFICATION    OF 


(:i 


a> 


crept  in,  and  the  larger  portion  of  the  members  succeeded  in 
removing  the  table  of  laws.  Should  not  the  minority  demand, 
that  the  code  of  regulations  should  be  again  produced,  and  that 
the  system  should  be  modelled  afresh  by  the  standard  of  recti- 
tude and  truth  ?  Mr.  Maguire  has  again  introduced  the  doctrine 
of  infallibility.  Suppose  that  I  should  grant  for  a  moment,  for 
argument's  sake,  that  a  man  is  convinced  that  the  church  of 
Rome  is  infallible,  (though  I  am  most  thoroughly  persuaded  that 
no  infallible  tribunal  exists)  of  what  benefit  can  the  supposed 
infallibility  of  the  church  of  Rome  be  to  her  votaries,  if  the 
instrument  or  medium  of  conveying  its  decrees  to  them  be  not 
infallible  also  ?  The  priest,  in  the  interpretation  of  decrees  and 
councils,  must  distinguish  between  what  is  to  be  rejected  and 
what  is  to  be  received,  and,  if  not  infallible,  may  himself  err. 
And,  again,  the  individual  to  whom  the  priest  addresses  himself, 
may,  if  not  infallible,  misconceive  his  meaning,  even  though  the 
priest  should  deliver  the  mind  of  his  church  aright.  Mr.  Maguire 
has  referred  to  the  Old  Testament,  to  prove  that  disobedience  to 
the  voice  of  the  priest  was  punished  with  death.  My  opponent 
Hhould  remember,  that  in  Judea  the  law  of  God  was  the  law  of 
the  land,  Moses  having  delivered  as  well  the  political  as  the 
moral  law  to  the  chosen  people  of  God.  The  Jewish  priest- 
hood were  specially  set  apart  for  the  study  of  that  which  at  once 
was  the  religious  and  the  civil  polity  of  the  Jews.  In  difficult 
cases  the  magistrate  therefore  appealed  to  their  opinion,  and 
their  verdict  decided  the  question.  Government  invests  its 
judges  with  authority  to  put  to  death :  we  do  not  argue  that  they 
are  consequently  infallible.  Though  it  be  distinctly  written, 
"  the  powers  that  be  are  ordained  of  God,  and  he  that  resisteth, 
shall  receive  to  himself  damnation,"  (Rom.  xiii,  1,)  it  does  not 
follow,  that  "  the  powers  that  be,"  are  infallible.  As  to  Herod's 
appeal  to  the  priests,  we  may  suppose  that  he  was  not  acquainted 
with  the  prophecies.  Did  the  Jewish  teachers  merely  offer  their 
own  opinion  on  the  subject  of  his  inquiry  ?  No,  they  referred 
to  the  words  of  the  prophet. 

[And  applied  them,  observed  Mr.  Maguire.] 

Mr.  Maguire  has  talked  of  the  miracles  of  Xavier.  I  suppose 
that  they  may  be  paralleled  with  one  recorded  by  a  cardinal. 
We  are  told — 

"  As  St.  Anthony  was  disputing  concerning  the  truth  of  the  Lord's  body  in 
the  Eucharist  with  a  heretic,  the  heretic  required  of  Anthony  this  sign :  Says 
the  heretic,  "I  have  a  mule,  to  which  I  shall  give  no  meat  these  three  days. 
Aiter  the  three  day's  end,  come  thou  with  the  sacrament,  and  1  will  come 
with  my  mule,  and  will  pour  out  provender  before  it ;  if  the  mule  leave  hia 
provender,  and  come  and  venerate  the  sacrament,  I  will  believe.'  These 
conditions  were  accepted,  and  after  three  days,  St.  Anthony  approached, 
bringing  the  sacrament.    The  mule  forgetting  his  provender  and  his  hunger, 


foil 


THE    REFORMATION. 


195 


seeded  in 
r  demandt 
I,  and  that 
1  of  recti- 
e  doctrine 
oment,  for 
church  of 
luaded  that 
supposed 
ries,  if  the 
[lem  be  not 
lecrees  and 
ijected  and 
limself  err. 
jes  himself, 
I  though  the 
Ir.  Maguire 
jbedience  to 
[y  opponent 
a  the  law  of 
itical  as  the 
wish  priest- 
hich  at  once 
In  difficult 
opinion,  and 
t  invests  its 
jue  that  they 
,ctly  written, 
hat  resisteth, 
,)  it  does  not 
s  to  Herod's 
ot  acquainted 
ely  offer  their 
they  referred 


I  suppose 
y  a  cardinal. 

.Lord's  body  in 
this  sign:  Says 
hese  three  days, 
and  1  will  come 
le  mule  leave  hia 
believe.'  These 
>ny  approached, 
and  his  hnno^r, 


went  forthwith  towards  the  hand  of  sainted  Anthony ! !" — Bellarmine  cte 
Sacram.  Euchar.  lib.  iii,  cap.  8,  prope  finem. 

In  reference  to  'aymen,  I  would  suggest  to  my  friend,  that  in 
speaking  of  the  superiority  of  Moses  to  Aaron,  he  should  bear 
in  mind  that  Moses  was  a  layman.  We  are  told  that  Moses 
interceded  for  the  people,  so  did  Paul ;  but  though  while  they 
were  on  earth,  they  did  so,  does  it  follow  that  they  do  so  now  in 
heaven ;  if,  while  they  could  be  seen,  and  while  men  could  in 
person  request  them  to  pray  in  their  behalf,  they  complied  with 
their  solicitations,  does  it  follow  that  they  pray  for  us  now  in 
heaven,  or  can  hear  our  petitions  there.  I  did  not  say  that  our 
Saviour  did  not  lefer  to  his  miracles  ;  I  stated  that  he  appealed 
to  the  written  word,  as  well  as  to  his  works,  and  not  exclusively 
to  the  latter.  I  am  asked,  where  was  the  church  of  Christ 
before  the  Reformation  ?  I  answer,  the  church  of  Christ  is  not 
confined  to  any  one  denomination.  I  hope  that  even  now  some 
of  its  members  are  to  be  found  in  the  church  of  Rome :  but  I 
would  say  to  any  such  that  may  remain  within  her  pale, 

"  Come  out  of  her,  my  people,  that  ye  be  not  partakers  of  her  sins,  and  that 
ye  receive  not  of  her  plagues." — Apocalypse,  xviii,  4. 

The  members  of  Christ's  body  were  found  protesting  against 
the  church  of  Rome  long  before  the  Reformation — the  Wick- 
liffites  in  England,  and  the  Bohemians  and  the  Waldenses 
abroad.  We  shall  show,  upon  Roman  Catholic  testimony,  that 
the  principles  of  the  Reformation  were  only  the  tenets  of  the 
Waldenses  revived.  Ecchius  reproached  Luther  with  renewing 
the  heresies  of  the  Waldenses.  Lindanus,  Roman  Catholic- 
bishop  of  Ghent,  (1650,)  terms  Calvin  "the  inheritor  of  the 
doctrine  of  the  Waldenses."  Mezeray,  the  celebrated  historio- 
grapher of  France,  in  his  abridgment  of  Chronology,  says — 
"  The  Waldenses  held  nearly  the  same  opinions  as  those  who 
are  now  called  Calvinists." 

Let  us  now  determine  the  antiquity  of  the  Waldenses  upon 
Roman  Catholic  authority.  Reinerius  Snccho,  an  inquisitor, 
and  the  most  inveterate  enemy  of  the  Waldenses,  gives  the 
following  account  of  them : 

"  Inter  omnes  has  sectas,  quae  adhuc  sunt,  vel  fueruut,  non  est  perniciosior 
ecclesise  quam  Leonistarum;  et  hoc  tribus  de  causis;  prima  est,  quia  est 
diuturnior;  alique  enim  dicunt,  quod  duravit  &  tempore  Sylvcstri;  aliqiii  6 
tempore  Apostolorum.  Secundu,  quia  est  generalior;  fere  enim  nulla  est 
terra,  in  quit  haec  secta  non  est.  Tertia,  quia  cum  omnes  alise  sects,  imma- 
nitate  biasphemiarum  in  Deum,  audientibus  horrorem  inducunt,  haec  magnum 
habet  speciem  pictatis,  ed  quod  coram  lioniinibus  justi  vivant,  et  bene  omnia 
de  Deo  credant,  et  omnes  articulos  qui  in  symbolo  continentur ;  solummodo 
Romanum  Ecclesiam  blasphemant  et  clerum." 

"  Amon^  all  the  sects  (there  were  sects,  you  perceive,  before  the  Reforma- 
tion,) which  still  are,  or  have  been,  there  is  not  one  more  pernicious  to  the 
church  than  that  of  the  Leonites ;  (a  name  by  which  the  Waldenses  were 


i 


<r 


f'. 


I    V:- 


!^ 


ii  ■ 


!!)({ 


TIIK    .M'STIKICATION    OF 


■oini'tiini's  riilli'il)  iiiul  tliiit  lor  tliri'i<  iihhoiih.  'I'Iii<  firHt  in,  liKcnimo  it  ii  tlM 
iiliti'xt,  I'm  siiiiii>  Niiy  It  lialli  niilnicil  1111111  llii'  tiiiic  of  I'opx  Silvi<Nti<i' ;  otliKn^ 
Worn  tht  liiitf  oj  Ihf  .liHistlfx.  'I'lio  miiimkI,  liicaiiiio  it  in  iihiix  |;)*iiiirul,  for 
tlii<ii<  IN  Hiiiit'c  itiiy  I'liiinli)'  «vlicii<  tilts  hitI  i.h  iml.  'I'lio  tliiiil,  lii'iiiiiMit  hIu'ii 
nil  titlur  stitft  l)r';rt  lunror  l>y  lliiir  liliis|i|i('inii'»  iipiiiint  ( jinI,  iIiIn  <il  tlin 
I  .oonilc.H  liiitli  a  f^in'iil  nIuiw  ol'pu'ty,  lirciiiiMO  tln<y  livt'  jiinIIv  Ix'litn'  iih'II,  iiihI 
l>c-li(>u>  iill  tliiii>;M  ri<tlilly  conocriiiiiii;  (.J«mI,  mill  nil  tlm  urtloloN  coiitniiiiil  m 
|lu'  «n  I'tl," 

What  then  wtis  tli«>  liciul  iiiul  iVoiit  of  (lirir  oilViKliiig  f  Uuiiin- 
rius  iiiliis, 

"Only  they  l»liis|)hi>mi'  llu'  olmrrli  ol'  Koino  niiil  llio  dorjjy." — (Kt'in. 
Siioi  lu».  t>»lil,  (ii«'l/.i'r,  t).  S.  .1,  flip.  IV,  p.  !t-l.) 

1  simll  lay  hrforo  yon  iiiiollior  (csliinoiiy.  >VIh>ii  Hoinr  rnr- 
diiiiils  iiiul  piTlatos  iummisimI  tiio  Wiildrnscs  in  IVlttrintiol  and 
Cabrins,  ol'  p;ii«>vons  i'linu's,  and  nr^cd  L«>wis  XM,  lo  root 
thoni  out ;  thr  HuldrnscH,  haviii;;  ntilicc  (liorrof,  ^rnt  Ihrir 
di'pntii's  lo  Ins  niajosty  to  dorluro  ihrir  iinioccnce.  'V\\v  prc- 
latos  \v<MT  instant  npon  the  kin^,  not  to  ^rivo  tlicni  any  anditMico; 
bnt  tlu>  kin<;  answorcti,  that  it'  iic  were  to  niako  war  a(>;ainst  thn 
Tnrk,  lio  wonld  pievionsly  hear  liiin.  Tlio  kin^  acl:ordin^ly 
s(>iit  Atlain  Kninr,  his  niustor  o('  roqiicsts,  and  doctor  I'urvi,  liiM 
ronlVssor,  to  search  and  intpiiro  both  into  thoir  life  and  religion. 
The  oonnnissionors  visitod  tlioso  places,  and  npon  their  rotnrn, 
reported  to  the  king  the  resnlt  of  their  e.Munination,  namely — 

"  'I'lmt  men  wcro  biiptizod — tlio  arlii-lon  of  i'uilli,  itiul  tlio  ti<n  coininnnd- 
monta  woro  tau>;lit — the  Lord'a  <liiy  obsorvoii — IhtMvurtl  of  (.Jim I  pruacliod, 
nud  no  show  of  wiikiHini'ss  or  roniicutioii  to  bo  porcoivrd  aiiionj;8t  tluMii : 
Itiit  tlint  tlirv  t'oiind  not  any  images  in  their  churches,  nor  any  ornaiiiuiits 
lu'longing  to  tho  nmss." 

The  king  hearing  this  report  of  the  commissioners,  suid,  (and 
he  bonnd  it  with  an  oath)  "  Thai  t/ieij  were  belter  men  than  he,  or 
the  rest  of  his  Catholic  subjects.^* 

"  Tuinrex  etiuinsi,  inquit,  nilii  in  Tnroani  nut  dinboluin  bellum  suHcipinnduni 
rssot  COS  tninon  priiis  uudire  velleiii." — Weseiiibocii  Oratio  do  Vaidens,  p. 
418,  cxtat  in  Joacli.  Cnnierarii  Histor.  Narrations  do  Fratruni.  Ortliod.  Eccl. 
in  Bohemia. 

"lUi  ad  regcm  refer\int,  illia  in  locis  homines  baptizari,  articulos  tidci  et 
docalogiiin  docori,  doininicos  dies  rcli<;io«£  coli,  Dei  vcrbum  eximni,  vencilcia 
et  stiipra  npud  cos  luilhi  esse.  His  auditis  rex,  Jurejunanuo  addito,  mo, 
inqnit,  et  cetero  popiila  meo  Cathohco  meliores  illi  viri  sunt." — Ibid.  p.  419. 

"Cetenim  sc  in  ipsoruin  tcmphs  neque  imagines  neque  ornamenta  missae 
uUa  rcperisse." — ibid. 

\Mien,  therefore,  I  am  asked,  where  was  your  religiori  before 
the  days  of  Luther,  though  I  might  point  to  the  Bible  and  answer 
•*in  the  Bible," — as  God  did  not  leave  himself  without  witnesses, 
I  can  refer  to  the  Waldenses,  and  trace  their  origin  up  to  a 
period,  when,  comparatively  speaking,  the  church  was  in  a  state 
of  purity.  Faber,  in  his  Difficulties  of  Romanism,  has  chal- 
lenged any  Roman  Catholic  divine,  undertaking  to  show  from 


IV 


TIIK    ni'.l>'nRMATloN. 


|{)7 


Mt  it  tiN 
•;  otl>«»ris 
iiutrul,  for 

llIN  ot  tlio 
in<>n,  Dixl 
ilniiK'*!  in 

I   Ueiufl- 

." — (Uoin. 

lome  cor- 

I,  <o  rcmt 
s;,>iU  t\»'ir 

audicmo ; 
ijTuinst  tho 
I'oorilinnly 
I'm  vi,  luH 
nl  nUnioii. 
lu'ir  voturn, 
uuiu'ly — 

In  c«)ii>i»nn*'- 
ihI  |)reutlu'il, 
ongHt  thcin: 
ly  ornainontB 

,  suitl,  (and 
than  he,  or 

suscipiomluni 

lo  Valdens,  p. 

Orthotl.  Eccl. 

liculos  fiJei  ct 
loni,  veneiicia 
o  addito,  mo, 
-Ibid.  p.  419. 
minenta  misBSB 

igion  before 
e  and  answer 
ut  witnesses, 
igin  up  to  a 
vas  in  a  state 
im,  has  chal- 
o  show  from 


ihr  oiirly  I'iiiImth,  llmt  lli«^  diH-lriii<<M  n|'(h«t  |iriiiiitiv(<  cliiirrh  with 

in   ll«'l'lt|«llUIC(<    Willi   lll«<   lloctl'llirN   ol'  I'rolt'Nillllll.SIII. 

I  liHV(>  «';illi<(i  U|nMi  my  iVii'iid  lt>  liiiii^  InrvMUii  liin  |»rnorM 
ii^iiiiHl  (lii<  jiislilinitiiMi  of  lliti  l{«<roitiiiiliun  -  Notv,  |iriliii|H,  wo 
hIiiiII  htiv<«  II  tloiinsli  ol' Ii'iiiii|ioIm.  I  Imvn  Nliiird,  lliiit  llir  Hr|iiir- 
alioii  wiiM  iiii|ii*i'iiliv<'lv  riilltMl  I'ltr  hy  llio  niitiiil  <lrl>iiMciiii*iil  iiiid 
uiiy('n|>liiiiil  tliM'IniH'M  nl'llic  rhnrrli  of  |{oiii*<  nlill  I  would  Niiy 
roiiH*  In  llt<>  (|ii*<s|ioii  ;  diH|ii-ovr,  IMi.  IVIii^iiiir,  if  yon  run,  llio 
iiniiionil  ('011(11111)11  of  lli«  rlinrcli  of  lloiiic,  and  lli«<  iiiiKcii|iliiial 
rharat'lrr  of  licr  ilorliinrM.  On  lli(<Hit  ^ronnilH,  I  i-t<|i('iil,  ilm 
rrlorinns  wcrn  inslilH'tl  in  N(>|Mii'alin;r  Iroin  lirr  coinniiinion ; 
hIiow  thai  iIk'v  wri't'  n«»t  jiiNliiiiul  in  llial  H(>|iai-alion.  I  am  roii. 
viiict'd  lliat  yon  will  not  \w  alilo  to  do  so.  'riicii  Id  llm  <*m|iir<) 
H\\v  ill  ilN  vi'i'dici,  tliat  llii^  Itfioiinalioii  wiin  called  tor  \ty  iho 
moral  dr^radation,  and  liy  tlio  anli-H(',ri|itiii'al  doi'triium  of  the 
church  of  Home. 

[Mr.  IVlAinriuK. — IVIr.  Pope  has  tallied  ol'a  challenge  |MildiN|icd 
liy  a  iMr.  Kalicr.  i  imagined  they  had  not  a  greater  man  to 
IM'odnce  on  tht^  othnr  side  than  Mr.  Popo  hinisidl';  and  when  1 
joined  issue  with  him,  I  supjiosed  that  i  had  to  contend  n^aiiiHt 
the  hest  advocate  ot'  their  caiiso.  1  may  reinurk,  that  I  Inivo 
not  stood  ii|)  here  Tor  the  inralliliitily  of  the  Pope.  If  l<il>eriuN 
did  si<j;n  the  (*onicssioii  of  Sirminm,  which  IVIr.  Pope  has  not 
proved,  it  wns  on  being  IVimmI  fioin  long  conliiuMueiil,  and  from 
siiU'ering.  Mr.  P(»pe  has  not  exiricateii  himself  from  the  dileniniu 
in  which  1  involved  him,  as  to  the  power  of  an  ignorant  Protestant 
to  niaU(^  an  act  of  faith  ii|  on  ihe  inspiration  of  the  scripturcH. 
How  can  the  Protestant  free;  himself  from  doulitM  ?  Iln  haH  no 
means  of  solving  all  the  diinciilties  (^omiocted  with  the  scriptures. 
lie  must  nuiiove  them  through  the  iiiHtrunieiitality  of  private 
judgment,  or  he  a  deist,  or  an  atheist.  When  I  produced  the 
authority  of  the  holy  Fathers  of  the  early  ages,  to  prove-that  the 
Bible  is  the  word  of  (iod,  I  did  not  contradict  my  principles ; 
but  Mr.  Pope  violates  his  principles,  when  he  adduces  authority 
to  satisfy  the  doubling  Protestant.  I  have  put  certain  (piories 
to  Mr.  Pope,  and  I  cannot  prevail  upon  him  even  to  allempl  an 
answer  to  them.  Mr.  Pope  has  talked  of  the  Son  of  (jlod  having 
led  the  perfect  scriptures  to  man.  I  have  to  complain,  that  Mr. 
Pope  puts  into  my  mouth  doctrines,  which  1  by  no  means  enter- 
tain. I  consider  that  the  scriptures,  as  fur  us  they  go,  contain 
a  rule  and  system  of  perfect  morality.  The  scriptures  I  study 
and  revere  :  but  I  abhor  the  principle  which  would  convert  the 
scriptures  into  instruments  of  infidelity.  1  maintain,  that  we 
should  not  be  allowed  to  abuse  those  scriptures  which  Christ 
lofl  to  his  church.     Christ  did  not  leave  them  to  bo  interpreted 

17* 


f' 


!  'Ill 


198 


THE    JUSTIFIC'TION    OF 


by  the  varying  and  capricious  judgment  of  each  individual,  but 
to  be  read  according  to  the  interpretation  of  his  church.  Every 
man  possesses  a  divine  right  to  read  the  scriptures  in  the  three 
languages  in  which  they  were  originally  written,  viz ;  Hebrew, 
Greek,  and  Latin.  These  were  the  channels  through  which  the 
pure  scriptures  were  transmitted.  But  is  a  man  to  adopt  tho 
translations  of  Luther,  of  Calvin,  and  of  other  heretical  reformers? 
Or  does  it  follow  that  the  same  divine  right  to  read  the  scriptures 
in  the  originals,  can  be  transferred  to  varying  and  variable  trans- 
lations 1  I  could  prove  that  QHcolampadius  corrupted  the  scrip- 
tures in  more  than  one  thousand  places.  Again,  if  Luther  and 
Calvan  were  justified  in  their  conduct,  the  same  principle  would 
justify  Arius,  Cerinthus,  Eutychius,  Manicheus,  Montanus,  the 
Muggletonians,  &c,  &c.  The  same  principle  would  justify 
Mr.  Pope  in  reforming  the  church  of  England — taking  away 
twenty-one  out  of  her  thirty-nine  articles,  demolishing  her  spiritual 
authority,  abolishing  hev  prelates  and  pastors  (whose  succession 
is  derived  from  the  church  which  Protestants  refuse  to  acknow- 
ledge) and,  in  fine,  a  similar  principle  would  justify  Mr.  Pope  in 
tearing  up  the  church  of  England  by  the  roots.  But  it  would 
be  an  endless  task,  to  endeavour  to  enumerate  the  sects  and 
divisions  to  which  that  principle  has  given,  and  must  continue 
to  give  origin.  These  endless  sects  were  well  described  by 
Bossuet,  in  his  History  of  the  Protestant  Variations.  He  says, 
"  The  raging  sea  is  not  furrowed  by  more  waves,  nor  does  the 
uncultivated  land  produce  more  thistles  and  thorns,  than  the 
Reformation  has  produced  religions,  since  the  epoch  of  its 
introduction." 

If  the  principle,  that  every  man  has  a  right  to  reform  the 
church  be  once  proclaimed,  a  reformation  of  the  church  of 
England  will  necessarily  follow.  It  will  be  soon  discovered 
that  she  can  be  approximated  to  a  more  perfect  standard  of 
evangelical  perfection — I,  by  the  same  principle  may  commence 
reformer  of  the  church  of  England,  by  asserting  that  her  scrip- 
tures are  not  all  pure,  and  I  may  strike  off  several  books  from 
the  canonical  list,  and  would  I  not  have  as  clear  and  as  undoubted 
a  right  to  do  so,  as  Mr.  Pope  has  to  reject  what  he  calls  the 
Apocrypha.  In  fine,  if  one  man  rejected  one  part,  and  another 
another  part,  would  not  the  consequence  be,  that  the  whole  Bible 
would  become  giieslionable  at  last. 

Mr.  Pope  talks  of  some  loose  and  immoral  characters,  mem- 
bers of  the  Roman  Catholic  church.  Have  I  not  forborne  to 
to  mention  a  quondam  Protestant  Bishop  of  Waterford,  and 
another  bishop  of  more  "^ecent  notoriety. 

Suppose  I  proclaim  a  complete  reformation  of  the  church  of 
England,  what  right  would  Mr.  Pope  possess  to  call  me  to  an 


Al 

ligh( 
estisi 

«i 
idol. 
Chrisl 


THE    llEFOttMATION. 


199 


idual,  but 
.     Every 

the  three 

Hebrew, 
which  the 
adopt  the 
eformers? 
scriptures 
able  trans- 

the  scrip- 
juther  and 
iple  would 
itanus,  the 
uld  justify 
king  away 
ler  spiritual 
succession 
to  acknow- 
Ir.  Pope  in 
iut  it  would 
!  sects  and 
St  continue 
ascribed  by 
He  says, 
lor  does  the 

s,  than  the 
poch  of  its 

reform  the 
!  church  of 
I  discovered 
standard  of 
y  commence 
at  her  scrip- 
books  from 
is  undoubted 
he  calls  the 
and  another 
B  whole  Bible 

acters,  mem- 
forborne  to 
iterford,  and 

the  church  of 
call  me  to  an 


account  ?  I  would  say,  that  her  rich,  and  gorgeous,  and  pam- 
pered hierarchy,  ill  accorded  with  the  doctrines  of  the  humble 
Redeemer — I  would  say,  that  in  this  country  particularly,  she 
took  every  thing  from  the  poor,  and  gave  them  nothing  in  return. 
Would  Mr.  Pope  call  me  to  order  ?  Every  man  according  to 
his  principles,  has  a  right  to  preach.  Here  is  Mr.  Pope  himself, 
almost  a  layman,  teachii^g  and  preaching  to  ecclesiastics. 

T  shall  now  give  you  Luther's  character  as  drawn  by  himself. 
He  sketches  his  own  portrait  in  better  and  truer  colours,  I  fancy, 
and  more  to  the  life,  than  if  he  had  sat  for  it  to  the  best  literary 
limner  in  existence.  I  have  here  the  German  text,  and  it  is 
from  the  translation  of  it,  I  shall  select  the  following  passages : 

"I,  Martin  I^utlier,  as  to  those  matters  (matters  of  faith)  am,  and  wish  to 
be  deemed  obstinate,  contumacious,  and  violent ;  and  let  this  be  my  creed,  I 
yield  to  no  inan." 

"  I  am  a  doctor  above  all  doctors,  and  an  unworthy  evangelist  of  our  Lord 
Jesus  Christ.  I,  Martin  Luther,  by  the  grace  of  God,  evangelist  of  Wittem- 
bergli.  I,  Doctor  Martin  Luther,  am  your  Apostle,  I  am  a  prophet,  I  am 
Isaiah,  to  the  honour  of  God  and  to  the  confusion  of  the  devil,  A  second 
John  the  Baptist — a  great  hero — a  most  rare  man — such  as  has  not  existed 
for  many  ages — I  am  a  saint  of  God.    Mt  mouth  is  the  mouth  op  Christ 

1  AM  not  far  from  THINKING  MYSELF  A  GoD  !  !" 

"  May  thunder  and  lightning — hell's  fire  and  brimstone,  plagues,  and  every 
dirty  and  filthy  evil  fall  upon  the  two  twins  of  the  devil,  the  Pope  and  his 
cardinals." 

He  calls  Henry  the  eighth  of  England, 

"A  fool" — "a  madman" — "a  lunatic" — a  monster  of  insanity" — "an 
ass" — "  a  hog" — "  a  log" — "  a  knave" — "  a  devil" — "  an  imp" — "  a  robber." 

He  calls  Henry,  Duke  of  Brunswick, 

"A  buffoon" — "a   blackguard" — "an   idiot" — "a   lecher" — and   "an 

effeminate." 

He  sacrilegiously  added  the  word  "  only"  to  the  text  of  St. 

Paul,  respecting  justification  by  faith ;  and  when  upbraided  with 

the  corruption,  he  replied, 

"  If  any  papist  shall  start  up  against  this  word  only,  immediately  oppose  to 
him  the  will  of  Dr.  Martin  Luther,  who  asserts  that  the  Pope  and  an  ass  are 
one  and  the  same  thing,  (quid  unum  et  idem)  and  who  is  a  doctor  above  all 
Popes  and  doctors," 

Again,  he  says, 

*'  In  studying  the  scriptures,  follow  this  rule — if  you  perceive  any  command 
in  the  scriptures  about  performing  good  works,  understand  such  command 
to  be  a  prohibition  against  the  performance  of  good  toorks,  for  tliis  reason,  that 
every  man  is  incapable  of  doing  a  good  work." 

Again,  of  these  words  of  Christ  to  his  Apostles — "Ye  are  the 
light  of  the  world."  Luther  makes  the  following  version — vos 
estis  stircus  in  laterna — "  Ye  are  filth  in  a  lantern."    Again, 

"  Christ,  in  the  hearts  of  papists,  is  nothing  but  a  mere  fiction — a  pagan 
idol.  He  who  believes  in  Christ  will  be  demned  according  to  papists.  If 
Christ  be  truly  Christ,  then  monks  and  nuns  Chsnot  be  Chnstians." 


^y4 


W^' 


IV, 


V   ■! 


2U0 


THii    JUSTIFICATION    OF 


"  In  two  years'  time,  my  gospel  will  be  so  diflfused,  that  the  Pope,  and  his 
bishops,  and  priests,  and  monks,  and  nuns,  and  bells,  and  towers,  and  cells, 
and  the  mass,  will  be  no  more  heard  of;  in  short,  there  will  be  an  end  of 
Popery  altogether." 

"A  pious  man  sinneth  in  every  good  work.    A  qood  work,  no  matter 

HOW    WELL    PERFORMED,   IS,  NEVERTHELESS,   A    DEADLY    SIN.      He  who  be^ 

lieveth,  can  neither  be  a  sinner,  nor  an  adulterer.  I  flnd  notiiing  pure  or  holy 
either  in  myself,  or  in  all  mankind,  and  all  our  good  works  are  like  lice  on 
an  old  skin." 

To  his  wife  Catherine,  whom  he  seduced  from  her  three  vows 
of  poverty,  chastity,  and  obedience,  he  says, 

"As  it  is  not  in  my  power,  who  am  a  man,  to  become  a  woman,  nor  in 
your  power,  who  art  a  woman,  to  become  a  man ;  so  neither  is  it  in  my 
power  to  do  without  a  woman,  nor  in  your's  to  do  without  a  man." 

As  to  his  contradictory  doctrines,  the  following  are  a  few,  out 
of  many  hundred  specimens : 

"I  believe  in  purgatory,  and  I  know  it  to  be  true  that  souls  are  tortured 
there,  and  may  be  relieved  by  prayers,  fasting,  and  alms." 

And  in  another  place,  he  says, 

"  I  confidently  assert  that  purgatory,  with  all  its  ceremonies  and  mimic 
worship,  is  a  diabolical  crime,  as  being  diametrically  opposed  to  that  cardinal 
article,  that  the  salvation  of  souls  rests  upon  the  merits  of  Christ,  and  not 
ofmen." 

Again,  he  says, 

"  Whoever  preaches  against  the  doctrine  of  pontifical  indulgences,  let  him 
be  accursed."    And — 

"  The  indulgences  which  are  practised  in  the  Roman  church  are  execrable 
frauds." 

"Above  all  things  it  is  necessary,  and  the  scripture  itself  plainly  teaches, 
that  God  wishes  all  vows  to  befulfiUnV*    Again — 

"I  wish  I  could  persuade  all  mankind  that  all  vows  of  whatsoever  descrip- 
tion, should  be  despised,  and  that  every  person  should  enjoy  the  liberty  of 
the  gospel." 

"Let  us  abstain  from  all  sins,  but  in  particular  from  all  good  works,  for  all 
the  good  toorks  we  perform  are  dead.^* 

"It  is  impossible  for  us  to  resist  the  slighest  temptation  to  sin,  and  the  scrip- 
tare  itself  teaches  that  we  are  slaves  of  the  devil,  and  as  it  were  the  subjects 
of  God  our  prince." 

"wJ  t>o«7  of  chastity  is  worse  than  adultery  and  tm/)Mn<y." 

"  It  is  not  so  much  my  desire  to  demonstrate  how  chastity  is  to  be  observed, 
but  that  it  is  impossible,  and  ought  not  to  be  observed." 

"  If  any  one  shall  correct  you  for  speaking  smuttily,  let  this  be  your  reply 
—What  then  ?     If  the  whole  world  be  offended,  we  must  obey  necessity." 

"If  Hubs  was  a  heretic,  I  will  be  ten  times  a  greater  one." 

"I  am  often  in  doubt  whether  I  teach  the  truth  or  not" 

"This  thing  (the  Reformation)  neither  commenced  on  God's  account,  noi 
will  it  end  on  God's  account. 

He  had  also  the  sacrilegious  audacity  to  corrupt  the  Apostles* 
creed,  where,  instead  of  "  I  believe  the  Catholic  church,"  he 
substitutes,  "  I  believe  the  Christian  church,"  well  judging  thaf 
he  had  no  claim  to  Catholicity.         kr. -r     •.»    ^-^^ 


*ope,  and  hia 
!rs,  and  cells, 
le  an  end  of 

,  NO   MATTER 

He  who  be- 
T  pure  or  holy 
re  like  lice  on 

three  vows 


nroman,  nor  in 
er  is  it  in  my 
an." 

re  a  few,  out 
Is  are  tortured 


lies  and  nimic 
to  that  cardinal 
Christ,  and  nol 


IwenceB,  let  him 

h  are  execrable 

plainly  teaches, 

tsoevcr  descrip- 
►y  the  liberty  of 

lod  works,  for  all 

n,  and  the  scrip- 
vete  the  subjects 

1  to  be  observed, 

lis  be  your  reply 
ey  necessity." 

)d'B  account,  nof 

the  Apostles' 
;  church,"  he 
1  judging  thaf 


THE    REFORMATION. 


201 


He  also  confesses,  that  he  eat  a  bushel  of  salt  with  the  devii 
—that  he  slept  oftener  with  him  than  with  his  wife  Catherine — • 
that  when  he  had  not  the  devil  appended  about  his  neck,  he  waa 
a  mere  dry  theologian. — Vide  Le  Roy  Labyrintho,  cap.  13,  el 
ipsum  Lutherum,  de  Missa  Angulari,  Colloquia  nnensalia,  et 
Tomun— 7  vol.  228. 

If  the  foregoing  extracts  from  Luther's  works  be  genuine,  and 
I  challenge  inquiry  on  the  subject,  I  put  this  single  question — 
would  the  Almighty  and  all-wise  God  employ  such  an  instrument 
to  reform  his  church? 

Again  in  his  book  De  JVEissa  Prii  ata,  (von  der  Winckelmesz,) 
he  acknowledges  and  describes  at  large  his  famous  conference 
with  the  devil,  in  which  he  confesses  to  have  been  prevailed 
upon  by  his  satanic  majesty  to  abrogate  private  masses — the 
arguments  employed  by  the  devil  were  five  in  number.  The 
work  in  which  this  conference  is  to  be  found,  was  written  in 
German  by  Luther's  own  hand,  and  translated  into  Latin  at 
Luther's  own  request,  by  Justus  Jonas.  See  also  Tanner  in 
his  Anatomy  of  Luther. 

Such,  Gentlemen,  were  the  doctrines  of  this  arch-reformer, 
and  Protestant  Apostle,  derived,  if  we  can  believe  himself,  from 
the  devil,  the  father  of  lies.  My  learned  friend  sometimes  differs 
from  Luther — Luther  from  my  learned  friend — which  of  them 
will  you  follow  1 

Luther  thus,  thrasonically,  expresses  himself  elsewhere — 

"Here  I  stand — here  I  sit — here  I  remain — here  I  boast — here  I  triumph — 
here  I  insult  the  papists,  the  Thornists,  the  Hcnrycists,  ♦he  Sophists,  and  all 
the  gates  of  hell — yea,  and  all  the  words  of  men,  no  matter  how  sanctified. 
The  divine  Majesty  has  enabled  me  to  set  at  nought  a  thousand  Augustin's, 
a  thousand  Cyprians,  though  they  should  stand  up  against  me." 

The  two  following  brief  quotations  from  Luther  I  dare  not 
translate  : 

"dui  Diabolum  novit  Confidenter  ei  6icit,lambe,  mihi  nates; — crepitus 
ventris  longius  fugat  Diabolum  quam  sacra  scriptura ! !" 

The  above  are  to  be  seen  by  any  inquirer  in  the  original 
German. 

Dr.  Heylin,  a  most  learned  Protestant  historian,  gives  the 
following  account  of  the  introduction  of  the  new  Lutheran  doc- 
trines into  Dantzick  (in  his  Cosmogony,  p.  148  :) 

"Dantzick  was  the  first  town  in  the  kingdom  of  Poland  which  gave  en- 
trance to  the  doctrines  of  Luther,  Anno  1525,  but  in  so  tumultuous  a  manner, 
that  they  who  favoured  his  opinions,  deposed  the  old  common-council  men, 
and  created  new  ones  of  their  own — propAnned  the  Churches,  robbed  them  of 
their  ornaments,  and  shamefully  abused  the  priests  and  religious  persons^ 
abolished  the  mass — and  altered  all  things  at  their  pleasure.  But  by  the 
coming  of  the  King,  they  grew  somewhat  quieter,  leaving  the  convent  of 
Black  Friara  to  two  nuns,  who  still  enjoy  the  exercise  of  their  religion." 


1 


i) 


1^  V 


El   4 

91 


m 


S02 


THE    JUSTIFICATION    OF 


The  same  writer  says,  (Ibidem,  Book  II,  page  36.) 

"Whilst  the  Lutherans  were  thus  playing  their  game,  there  started  up 
another  party,  begun  at  first  by  Zuinglins,  amongst  the  Switzcrs.  Them, 
not  communicating  councils,  went  two  different  ways,  especially  in  the  points 
of  consubstantiation  and  the  real  presence.  Not  reconciled  in  their  times, 
nor  like  to  be  agreed  upon  by  their  followers.  For  Calvin,  rising  into  the 
esteem  and  place  of  Zuini-'iiis,  added  some  texts  of  his  own  to  tnc  former 
doctrines,  touching  prtde?  .ation,  free-will,  &c,  by  which  the  differences 
were  widened,  and  the  breach  made  irreparable:  this  course  being  followed 
on  each  side  with  great  impatience,  as  if  tney  did  not  strive  so  much  for  truth 
as  victory." 

Again,  the  same  writer  says,  (page  136.) 

"In  the  year  1528,  religion  being  altered,  in  a  tumult  of  the  people  in  the 
Canton  of  Berne,  near  adjoining  to  Geneva,  Viret  and  Farrellus,  two  Zuing- 
lian  preachers,  did  endeavour  it  in  Geneva  also.  But  finding  that  the  bishop 
and  clero;y  did  not  like  their  doings,  they  screwed  themselves  into  the  people, 
and  by  their  aid,  in  a  popular  tumult,  compelled  the  bishop  and  his  clergy  to 
abandon  the  town.  Nor  did  they  only  in  that  tumult  alter  the  doctrine  and 
orders  of  the  cliurch  before  established,  but  changed  the  government  of  the 
state  also,  disclaiming  all  allegiance  both  to  duke  and  bishop,  and  standing 
on  their  own  liberty  as  a  free  commonwealth.  And  though  all  this  was  done 
by  Virct  and  Farrellus,  before  Calvin's  coming  to  that  city,  which  was  not 
till  1 536,  yet,  being  come,  no  man  was  forwarder  than  he  to  approve  the 
action.  And  that  rather  than  their  discipline  should  not  be  admittea,  and  the 
episcopal  government  destroyed  in  all  the  churches  of  Christ,  they  were 
resolved  to  depose  kings,  ruin  kingdoms,  and  to  subvert  the  fundamental  con- 
stitution of  all  civil  states," 

It  cannot  be  inappropriate  to  give  a  short  account  of  these 
principal  reformers.  Luther  was  talien  suddenly  ill  after  eating 
a  hearty  supper,  and  died  in  the  night.  Zuinglius  was  killed  in 
a  rebellion  excited  by  himself  and  his  party,  against  the  Catholic 
cantons,  anno  1531.  Qilcolampadius  was  found  dead  in  his  bed, 
before  Luther  met  his  fate  ;  the  latter  did  not  hesitate  to  declare, 
that  he  was  strangled  by  the  devil. — (Lib.  de  Miss.  Priv.  et 
Unit.  Sacr.  Tome  vii,  p.  260.)  Calvin,  in  the  year  1664,  died 
of  a  dreadful  complication  of  distempers,  which  Catholics  and 
some  Protestants  assure  us  he  bore  so  ill,  that  he  expired  in 
despair,  blaspheming  God,  and  invoking  the  devils.  See  Bol- 
secU,  in  his  book  of  Calvin's  Life. — Schlusselburgh,  a  learned 
Lutheran,  in  The<^!.  Calviniana,  printed  anno  1694,  p.  72. — 
Herenius,  a  Calvinistic  preacher,  declares,  that  he  was  an  eye 
witness  of  Calvin's  tragical  end,  and  that  he  died  in  despair,  of  a 
most  filthy  and  stinking  disease. — See  his  Liber,  de  vita  Calvini. 

The  following  testimony  is  given  by  Melancthon  to  the  char- 
acter of  the  reformers.  It  is  taken  from  his  Commentary  on 
St.  Matt.  6  th  ch. 

"  It  is  plain,  that  in  these  countries  (he  speaks  of  the  countries  which  em- 
braced Luther's  reformation)  men's  whole  concern  is  almost  about  banquet- 
ting,  drunkenness,  and  carousing.  And  so  strangeJy  barbarous  is  the  people, 
tha"?  most  men  are  persuaded  that  if  they  do  but  fast  one  day,  they  must  die 
the  following  night." 


itarted  up 
.  Theae, 
the  points 
[leir  times, 
cp  into  the 
the  former 
differences 
ig  followed 
;h  for  truth 


ople  in  the 
two  Zuing- 
t  the  bishop 
the  people, 
lis  clergy  to 
loctrine  and 
ment  of  tlio 
id  standing 
is  was  done 
ich  was  not 
approve  the 
ited,  and  the 
,  they  were 
amental  con- 
it  of  these 
fter  eating 
IS  killed  in 
le  Catholic 
in  his  bed, 
to  declare, 

Priv.  et 
1564,  died 
holies  and 
expired  in 

See  Bol- 
,  a  learned 

p.  72.—  . 
tvas  an  eye 
espair,  ot'a 
ta  Calvini. 
) the  char- 
[iientary  on 

s  which  em- 
)out  banquet- 
ia  the  people, 
ihey  must  die 


I 


THE  DOCTRINE  OF  TRANSUB8TANTIATI0N.    203 

So  you  perceive,  gentlemen,  fasting  was  not  then  exploded. 
I  may  remark,  in  reference  to  some  arguments  of  Mr.  Pope  on 
ihe  subject,  that  the  Albigenses  and  Waldenses  retained  to  the 
last  the  sacrifice  of  the  Mass.  They,  therefore,  cannot  be 
legitimately  numbered  amongst  the  reformers.  I  could  quote 
many  foul  and  scandalous  passages  from  the  works  of  Calvin, 
and  other  reformers,  in  proof  of  the  happy  improvement  in 
morals  and  religion,  which  they  introduced  by  throwing  off  the 
yoke  of  what  they  called  a  superstition,  and  giving  full  scope  to 
the  licentious  and  desolating  principles  of  the  Reformation. 

Jacobus  Andreas  (in  Luke  21)  says, 

"  The  other  part  of  the  Germans,  viz ;  the  Protestants,  give  due  place  to 
the  preaching  of  the  word  of  God ;  but  no  amendment  of  manners  is  found 
among  them  ;  on  the  contrary,  we  see  them  lead  an  abominable  voluptuous 
beastly  life ;  instead  of  fasts,  they  spend  whole  nights  and  days  in  revelry  and 
drunkenness." 

Cranmer  was  a  good  example  of  the  celibacy  of  the  reformers — 
he  brought  his  wife  over  with  him  in  a  chest  to  England,  but 
through  a  mistake  in  the  landing  it,  the  sailors  turned  up  the 
wrong  end  of  the  chest;  the  consequence  was,  that  its  fair 
inmate  was  forced  to  cry  out  for  relief,  and  the  hypocrital  hus- 
band was  obliged  to  expose  her  to  the  public  view.  I  have  many 
other  quotations  here  ;  as  to  the  character  of  the  modern  reform- 
ers, but  I  find  I  have  not  time  at  present  to  read  them  to  you. 


Fifth  Day — Tuesday,  April  24. 


SUBJECT. — "  The  doctrine  of  Transubstantiatton." 
Admiral  Oliver  and  John  Dillon,  Esq.,  in  the  Chair. 

Mr.  Pope. — I  beg  to  call  upon  Mr.  Maguire  for  proofs  of  the 
doctrine  of  Transubstantiation. 

Mr.  Maguire. — Gentlemen,  as  it  was  agreed  upon  yester- 
day, not  to  recur  to  the  question  of  the  Reformation,  I  shall  at 
once  proceed  to  the  very  important  subject  of  this  day's  discus- 
sion— namely,  Transubstantiation.  It  is  a  question  of  the  most 
solemn  complexion,  and  I  trust  that  although  my  friend  Mr. 
Pope  will  be  obliged,  by  his  established  principles  to  differ  from 
me  on  this  occasion,  that  he  will  indulge  in  no  useless  and  fro- 
PHANE  sarcasms  against  a  doctrine  which  I  shall  prove  to  have 
been  openly  established  for  eighteen  hundred  years.  I  sincerely 
trust,  that  in  the  course  of  this  day's  discussion,  my  friend  will 


ji 


■'  I 


i 


I 


i  i 


r' 


|i  iiii 


204 


THE    DOCTRINE    OP    TRANSUBSTANTIATION. 


not  make  use  of  any  expression,  which  would  be,  according  to 
my  principles,  un  absolute  blasphemy  against  the  Son  of  God. 
If  the  doctrine  which  I  undertake  to  defend  be  that  which  was 
vreached  by  the  Apostles  and  received  by  them  from  Christ,  then 
it  would  be  manifest  blasphemy  to  utter  any  sarcasm  against 
this  great  and  fundamental  tenet.  Before  I  enter  upon  my  direct 
proofs,  I  shall  beg  leave  to  draw  your  attention  to  one  important 
fact.  We  are  told  that  Melchisedech,  a  priest  of  the  Most  High, 
"  made  an  offering  of  bread  and  wine ;"  and  St.  Paul  assures 
us  that  Christ  "  was  a  high  priest  for  ever  according  to  the  order 
of  JMelchesidechJ'^  Now,  if  the  same  offering  or  sacrifice  be 
not  continued  till  the  consummation  of  ages,  Christ  could  not 
be  a  priest /or  ever  according  to  the  order  of  Melchesidech.  I 
could  prepare  your  minds  with  further  prefatory  observations, 
but  the  dogma  which  I  maintain  is  so  clear  and  so  sustainable, 
that  I  proceed  at  once  to  my  direct  arguments. 

First,  then,  I  refer  you  to  the  sixth  chapter  of  St.  John,  where 
our  Saviour  draws  a  comparison  between  the  bread  which  he 
promised  to  bequeath  for  the  life  of  the  world  and  the  manna 
which  came  down  from  heaven  to  feed  the  distressed  Israelites. 

"  The  bread  (said  he)  that  I  will  give  you,  is  my  flesh  for  the  life  of  the 
world.  Your  Fathers  did  eat  manna  in  the  desert,  and  are  dead  ;  if  any 
man  eat  of  this  bread,  he  shall  live  for  ever." 

Our  Redeemer  here  extols  what  he  was  about  to  give  at  his 

last  supper,  far  beyond  the  bread  which  we  know  descended 

from  heaven.     Now,  in  my  mind,  the  latter  would  have  been 

far  superior  to  the  former,  if  our  Saviour  had  left  us  nothing  but 

a  bit  of  bread  and  a  drop  of  icine.     Many  of  those  who  were 

present,  and  some  of  them  his  disciples,  were  shocked  at  the 

expression,  and  they  asked  how  was  it  possible  that  he  could 

give  them  his  flesh  to  eat  ?     What  was  the  conduct  then  of  our 

Lord  who  came  to  instruct  all  unto  salvation,  and  who  neither 

could  deceive  nor  be  deceived  1    Instead  of  representing  to  them 

their  mistake  or  correcting  their  error,  if  it  were  one,  he  says, 

"  Amen,  Amen,  I  say  unto  you  ;  unless  you  eal  the  flesh  of  the  Son  of 
Man,  and  drink  his  blood,  you  shall  not  have  life  in  you." 

At  this,  many  of  his  disciples  who  followed  him  through  all 
dangers  and  persecutions,  all  those  who  were  about  him  from 
Capernaum,  ivent  back,  and  walked  no  longer  with  him.  Would 
he,  the  benign  and  beneficent  Jesus,  who  had  descended  upon 
earth  to  lead  man  from  sin,  and  who  was  about  to  offer  himself 
upon  the  cross  for  man's  redemption,  would  he  suffer  those  per- 
sons to  depart,  believing  that  he  spoke  of  a  reality,  and  not 
explain  to  them  their  error,  if  indeed,  it  were  an  error  ?  Would 
he  have  suffered  them  to  fall  innocently  into  error,  when  he  could 
have  so  easily  conected  their  misapprehension?    I  ask  any 


THE  DOCTRINE  OP  TRANSUBSTANTIATION. 


205 


ireasonable  man,  had  not  the  people  of  Capernaum,  in  whose 
•vernacular  htnguage  (the  Syriac)  our  Lord  then  spoke,  a  better 
opportunity  of  knowing  the  meaning  of  the  words  of  our  Saviour 
on  this  occasion,  than  we  who  live  at  the  distance  of  eighteen 
hundred  years,  whose  habits  and  language  are  confessedly  dif- 
ferent 1  When  our  Lord  declared,  "  the  bread  that  I  will  give  is 
my  flesh  for  the  life  of  the  world,"  they  then  understood  Jesus 
to  speak  of  real  flesh  and  real  blood  i  and  accordingly  they  walked 
no  longer  with  him.  He  did  not  correct  their  error,  if  such  it 
were.  What  more  easy  for  hi:a  than  to  say,  (if  that  were  his 
meaning)  that  he  did  not  intend  to  give  them  his  real  flesh  and 
blood — that  he  only  spoke  in  a  figurative  sense  1  But  Jesus 
made  no  such  correction.  If  it  were  not  his  real  body  and 
blood  of  which  Christ  then  spoke,  he  led  those  people  into  error: 
but  that  supposition  is  manifest  blasphemy.  Hence  I  conclude, 
that  the  Jews  were  right  when  they  understood  him  to  speak  of 
his  real  body  and  real  blood.  It  may  be  said  that  the  error  of  his 
diflciples,  and  of  the  people  of  Capernaum,  was  one  which  Christ 
was  not  obliged  to  correct.  But,  as  St.  Augustin  remarks, 
though  the  Jews  in  a  gross  and  carnal  manner  understood  him 
to  mean  that  he  would  give  his  flesh  to  them  like  meat  taken 
from  a  hutchefs  stall,  yet  they  understood  him  to  speak  of  a 
reality ;  and  if  he  did  not  mean  to  give  them  his  flesh  really,  the 
error  could  have  been  easily  corrected.  But  Christ  was  not 
called  upon  to  tell  them  hoiv  it  would  he  really  given — that  being 
a  secret  not  to  be  communicated  till  the  period  of  redemption 
was  arrived.  That,  indeed,  would  be  exposing  the  mysteries  of 
heaven  before  the  time.  This  argument  appears  to  me  to  be 
insuperable.  I  will  be  told,  in  the  language  of  Christ :  "  It  is 
the  spirit  that  quickeneth ;  the  flesh  profiteth  nothing."  I  will 
show  greater  authority  for  my  interpretation  of  those  words  than 
they  can,  who  endeavour  to  explain  away  the  words  of  our 
Saviour.  I  can  produce  the  passages  in  the  holy  Fathers,  in 
which  they  quote  those  identical  words  in  order  to  show  their 
meaning.  We,  who  admit  the  real  presence,  hold,  that  those 
who  receive  Christ  in  the  sacrament  of  the  altar,  if  they  do  not 
receive  the  sacrament  worthily  and  with  the  proper  dispositions, 
do  not  receive  with  it  the  spirit  of  God — that  though  they  receive 
the  substance  of  the  sacrament,  the  flesh  doth  not  profit  them. 
Hear  what  St.  Paul  says, 

"He  that  eateth  and  drinketh  unworthily,  eateth  and  drinketh  judgment 
to  himself,  not  discerning  the  body  of  the  Lord." 

But  it  is  behind  the  sacred  words  of  eternal  truth,  fulfilled  and 
verified  by  Christ  at  the  last  supper,  that  I  take  my  stand.  Upon 
them  I  erect  irrefragable  proofs. — What  Christ  promised  in  the 
sixth  chapter  of  St.  Johot  he  fulfilled  at  his  last  supper.    When 

18 


- 


Ilii 


il  !f '' 


r  :• ! 


4'    '  '"'■■■ 

i  >i     :    i  . 
V.  :    i    1 


H  i 


H 


i^i 


i;  iii 


!  t  i  : 


206 


THE    DOCTUINE    OP    TRAN8UBSTANTIATI0N. 


solemnly  seated  at  the  board  with  his  chosen  twelve,  he  took 
bread,  blessed  it,  broke  it,  and  gave  it  to  them  saying,  '*  Take 
ye  and  eat,  this  is  my  body." — And  presenting  them  with  the 
chalice,  he  said,  ''  Drink  ye  all  of  this,  for  this  is  my  blood  of 
the  New  Testament,  which  shall  be  shed  for  many  for  the 
remission  of  sins."  What  Christ  then  promised  in  the  sixth  of 
John,  he  here  fulfilled  to  the  letter,  and  must  we  not  take  his 
words  in  their  natural  and  obvious  sense  ?  Shall  we  resort  to 
tropes,  and  figures,  and  metaphors,  in  order  to  explain  away  the 
word  of  the  Lord  ?  If  Mr.  Pope  exercises  his  private  judg 
ment  on  the  passage,  and  pertinaciously  adheres  to  his  inter- 
pretation of  the  words,  it  is  impossible  we  could  agree  upon  the 
matter.  I  adhere  firmly  and  steadily  to  the  doctrine  of  the 
church.  Look  to  the  primitive  ages  of  Christianity — examine 
the  successors  of  the  Apostles,  who  believed  and  taught  what 
was  believed  and  taught  by  the  Apostles  themselves,  and  who 
transmitted  the  doctrines  to  their  successors.  They  are  all  in 
support  of  the  doctrine  of  transubstantiation.  I  shall  first  quote 
the  passage  from  St.  Cyril  of  Jerusalem,  in  his  Mystagog.  Cat. 
4,  where  taking  as  his  text  the  words  of  St.  Paul,  "For  I  re- 
ceived of  the  Lord  that  which  I  also  have  delivered  unto  you," 
speaks  thus  of  the  real  presence  and  of  transubstantiation. 

"Tliis  doctrine  of  the  blessed  Paul  may  be  sufficient  to  satisfy  you  con- 
cerning the  divine  mysteries  which  you  have  received,  that  you  have  been 
made  partakers  of  the  bodij  and  blood  of  Christ ;  for  he  now  says,  that  our 
Lord  Jesus  Christ  in  the  same  night  in  which  he  was  betrayed,  took  bread, 
and  gave  it  to  his  disciples,  saying,  '  Take,  eat ;  this  is  my  body.'  And 
taking  the  chalice,  and  giving  thanks,  said,  'Take,  drink  ;  this  is  mt  blood.' 
Since  Christ  himself,  then,  did  so  affirm,  and  say  of  the  bread,  'This  is  my 
body,'  who  shall  from  thenceforth  presume  to  make  any  doubt  of  it  ?  And  sinco 
he  affinns  and  says,  •  This  is  my  blood,'  who,  I  say,  shall  doubt,  and  say  it  is 
not  his  blood?  He  once  changed  water  into  wine  (which  has  some  likeness 
to  blood)  in  Cana  of  Galilee,  by  his  own  power ;  and  shall  he  not  be  thought 
worthy  of  belief  in  changing  wine  into  blood  ?  Being  invited  to  an  earthly 
marnage,  he  wrought  this  stupendous  miracle,  and  shall  we  not  much  rather 
confess,  that  he  gave  his  own  body  aiid  blood  to  the  children  of  the  bridegroom  ? 
Therefore,  witli  full  assurance  let  us  receive  the  body  and  blood  of  Christ. 
For  under  the  type  (or  appearance)  of  bread  the  body  is  given  unto  thee,  and 
under  the  type  of  wine  the  blood ;  that  receiving  the  body  and  blood  of 
Christ,  thou  mayest  be  co-partner  with  him  of  his  body  and  blood;  so  shall  we 
be  Christephori,  carriers  of  Christ,  when  we  receive  his  body  and  blood  into 
our  members  ;  and  by  this  means  (as  St.  Peter  saith)  be  made  partakers  of 
the  diviric  nature.  Do  not  consider  them  as  naked  bread  and  naked  wine,  for 
it  is  the  body  and  blood  of  Christ,  according  to  the  words  of  our  Lord  himself. 
For  though  your  senses  should  suggest  this  to  you,  yet  let  faith  confirm  yoti. — 
Judge  not  of  the  thing  by  the  taste,  but  rather  be  more  certainly  assured  by 
faith,  so  as  to  leave  no  room  for  a  doubt  but  that  the  body  and  blood  are 
given  to  the?.  This  knowing,  and  of  this  being  assured,  that  what  appears 
to  you  bread  is  not  bread,  but  the  body  of  Chnst,  although  the  taste  judges  it 
to  be  bread;  and  that  the  wine  which  you  see,  and  which  has  the  taste  of  wine, 
is  not  ivine,  but  the  blood  of  Christ — '  Taste  and  see  hmo  sweet  the  Lord  is.* 
Think  you,  now,  that  you  are  required  to  dlMem  thia  by  the  sense  of  taste  7 


ION. 

Ive,  he  took 
ing,  "Take 
lem  with  the 
my  blood  of 
lany  for  the 
I  the  sixth  of 
not  take  his 

we  resort  to 
lain  away  the 
private  judg 

to  his  inter- 
yree  upon  the 
>ctrine  of  the 
iity — examine 
1  taught  what 
Ives,  and  who 
hey  are  all  in 
tiall  first  quote 
[ystagog.  Cat. 
ul,  «  For  I  re- 
red  unto  you," 
antiation. 

u  satisfy  you  con- 
it  you  have  been 
)w  says,  that  our 
ayed,  took  bread, 
MT  BODY.'     And 

THIS  19  MT  BLOOD.' 

read,  'This  is  my 
;  of  it  1  And  sinco 
oubt,  and  say  it  is 
has  some  hkenes3 
he  not  be  thought 
ited  to  an  earthly 
c  not  much  rather 
,f  the  bridegroom? 
1  blood  of  Christ 
en  unto  thee,  and 
ady  and  blood  of 
dood;  so  shall  we 
ly  and  blood  into 
made  partakers  of 
nd  naked  wine,  for 
our  Lord  himself. 
lith  confirm  t/ou.— 
ftainly  assured  by 
dy  and  blood  are 
that  what  appears 
^,  the  taste  judges  tt 
iB  the  tosteo/ wine, 
itoeet  the  Lord  is.* 
i«  genie  of  ta»te  1 


iriE    DOCTRINE    OF    TRANSUBSTANTIATION. 


207 


|s?' 


No,  by  no  means,  but  by  the  testimony  of  faith,  which  is  certain,  and  leaves 
no  doubt. — For  when  you  take  them,  you  are  not  commanded  to  take  bread 
and  wine,  but  under  the  appearance  of  these,  to  take  the  body  and  blood  of 
Christ." 

St.  Chrysostom,  in  his  83d  Homily  on  the  26th  chapter  of 
Matthew,  tome  7,  maintains  the  same  doctrine. 

"Let  us,  (says  he)  believe  God  in  every  thing,  and  not  gainsay  him,  although 
what  is  said  may  seem  contrary  to  our  reason  and  our  sight.  Let  his  word 
overpoioer  both.  Thus  let  us  do  in  mysteries,  not  looking  only  on  the  things 
that  lie  before  us,  but  holding  fast  his  words  ;  for  his  word  cannot  deceive, 
but  our  sense  is  very  easily  deceived.  That  never  faileth — this  often.  Since, 
then,  his  word  says,  '  This  is  my  body,''  let  us  assent  and  believe  and  view  it 
with  the  eyes  of  our  understandmg.  Christ  led  to  us  nothing  sensible,  but 
things  intellectual,  under  sensible  forms.  Thus  the  blessing  of  baptism  is 
given  by  water,  which  is  corporeal ;  but  what  is  done  by  it — namely,  regen- 
eration and  renovation,  is  incorporeal  or  intellectual.  If  yon  were  incorporeal, 
he  would  have  bequeathed  to  you  gifts  purely  incorporeal ;  but  as  your  soul 
is  united  to  a  body,  those  gifts  are  to  be  comprehended  under  corporeal  signs. 
How  many  persons  are  heard  to  say,  I  would  willingly  behold  his  figure,  his 
shape,  his  attire !  But  thou  seest  him — thou  touchesl  him — thou  receivest  him 
into  thy  breast ;  yet  thou  desirest  to  see  his  garments.  He  gives  himself  to 
tiiee,  not  to  be  looked  upon  only,  but  to  be  touched,  to  be  eaten,  to  bo  admit- 
ted into  thy  breast.  These  are  not  the  works  of  human  power.  He  who  in 
that  supper  made  these  things  himself,  now  also  does  them  for  you.  We  hold 
the  order  of  ministers,  but  the  sanctijicr  and  changer  of  them  is  Himself;  who 
will  give  us  of  his  flesh  that  loe  may  be  filled. — (Job,  xxxi,  31.)  This  Christ 
has  done — not  only  allowing  himself  to  be  seen,  but  to  be  touched  too,  and 
to  be  eaten,  and  teeth  to  pierce  his  flesh,  and  all  to  be  filled  with  the  love  of 
him.  Parents  often  give  their  children  to  be  nourished  by  others ;  not  so  I, 
says  Christ ;  but  I  nourish  you  with  my  flesh,  and  I  place  myself  before  you. 
1  was  willing  to  become  your  brother ;  for  the  sake  of  you  I  took  flesh  and 
blood,  and  again  I  delivered  to  you  that  flesh  and  blood  by  which  I  became 
so  related." — (Hom.  24,  in  Joan,  i,  5,  p.  292.) 

"  What  sayest  thou,  O  blessed  Paul  ?  Willing  to  impress  on  the  hearer, 
and  making  mention  of  the  tremenduous  mysteries,  thou  callest  them  the  cup 
of  benediction." — (1st  Corinth,  x,  16.) 

"  That  terrible  and  tremendous  cup — that  which  is  in  the  cup  is  that  which 
flowed  from  his  side,  and  we  partake  of  it.  It  is  not  of  the  altar,  but  of  Christ 
himself  we  partake  ;  let  us  therefore  approach  to  him  with  all  reverence  and 
purity;  and  when  thou  beholdest  the  body  lying  before  thee  say  to  thyself,  by 
this  body  I  am  no  longer  earth  and  ashes.  This  is  that  very  body  loAtcA  bled, 
lohich  was  pierced  by  the  lance." — (Hom.  24,  in  Ep.  ad  Cor.  i,  10.) 

"  He  that  was  present  at  the  last  supper,  is  the  same  who  is  now  present, 
and  consecrates  our  feast :  for  it  is  not  man  ivho  makes  the  things  lying  on,  the 
altar  become  the  boot  and  blood  of  Christ,  but  that  Christ  who  was 
crucified  for  us.  The  words  are  pronounced  by  the  priest,  but  it  is  the  power 
and  grace  of  God  that  consecrates  them.  He  said, '  this  is  my  body,'  thrse 
words  make  the  change." — Horn.  De  Prodit.  Judo;,  t.  v.  page  415.) 

"  As  many  partake  of  this  body,  as  many  taste  of  this  blood,  think  it 
nothing  different  from  that  which  sits  above,  and  is  adored  bt  angels." — 
(Hom.  3,  ad  Ephs.  Tome  10.) 

"  This  ta6/e  supplies  the  place  of  the  manger  ;  for  even  here  shall  lie  the 
body  of  our  Lord,  not  wrapped  in  swaddling  clothes,  as  then,  but  surrounded 
on  all  sides  by  the  Holy  Spirit.  They  that  are  inUiated  understand  these 
things.  The  magi,  or  wise  men  did  nothing  but  adore  ;  but  thou,  if  thou 
romest  with  a  pure  conscience,  wilt  be  permitted  to  take  hih  to  thtself." 
(Orat  De  S.  Philogonio  L  ii,  p.  337.) 


1  i; 

i;  m 


[ 


t 


te 


1} 


I 


!  !*' 


so» 


THE  DOCTRINE  OF  TRANSUBSTANTIATION. 


"  The  srrvants  of  Job,  to  nliow  their  love  for  him,  said,  '  who  will  give  us 
of  his  flesh  that  wo  may  be  filled,' — (xxxi,  31.)  In  like  manner  Christ  (^ovo 
us  hU  flesh  that  with  it,  wc  may  bo  filled  and  inflamed  with  the  love  of  him. 
This  body  lying  in  the  manger,  the  wise  men  reverenced,  seeing  no  such  thing 
as  thou  seest ;  thou  dost  no  aco  him  in  the  manger,  but  on  the  altar — nordoHt 
thou  only  see  him,  but  moreover  thou  touchest  him — thou  catest  him,  and 
returnesl  iioine  with  him  in  thy  breast ;  cleanse  then,  tliy  soul  Ironi  all  defile- 
ment, and  prepare  thyself  to  receive  these  mysUriea," — (Horn.  24,  In  1, 
Cor.  i,  10.) 

"  Wonderful !  !  The  toblo  is  spread  with  viysUrirs,  the  Lamb  of  God  is 
slain  for  thee,  and  the  spiritual  blood  flows  from  the  sacred  table.  I'ho 
spiritual  fire  comes  down  from  heaven  ;  the  blood  in  the  chalice  is  drawn  from 
tne  spotless  side,  for  thy  purification.  ThinkeHtthou  timt  thou  seest  bread  ? — 
that  thou  Bcest  wine  ? — that  these  things  pass  oft"  as  other  foods  do  ? — fur  be 
it  from  thee  to  think  so.  But  as  wax,  brought  near  to  the  fire,  loses  its  for- 
mer  substance,  which  no  longer  remains  ;  so  do  thou  thus  conclude  that  the 
mysteries  (the  bread  and  wine,)  are  consumed  by  the  substance  of  the  body; 
wneretbre  approaching  to  them,  think  not  that  you  receive  divine  body  from  a 
man,  but  fire  from  tne  hand  of  a  seraphim." — Horn.  De  Panitione  sue  de 
Euchar.  in  Encccniu.  t.  v,  page  489. 

"  Christ  was  not  content  to  be  made  a  man — to  be  scourged — but  reduced 
us,  as  I  may  say,  into  one  mass  or  lump  with  himself,  and -this  not  only  by 
faith,  but  in  very  deed,  maketh  us  his  own  body.  What  ou^ht  then  to  be 
purer  than  he  who  shall  partake  of  the  sacrifice.  What  rays  of  the  sun  ought 
not  those  hands  to  exceed  in  brightness  which  handle  this  crown — that  mouth 
which  is  filled  with  spiritual  fire — that  tongue  which  is  bloody  with  this  admi- 
rable blood  I  Call  to  mind  with  what  honour  thou  artditrnified,  of  what  table 
thou  partakest.  For  we  are  fed  with  that  thing  which,  wlien  the  angels  behold, 
they  tremble.  Neither  can  they  toithoutfear  see,  by  reason  of  the  glory  which 
Cometh  from  thence;  and  we  are  reduced  into  one  mass  with  him,  Christ's 
body  being  one  and  his  fleah  one ;  who  shall  declare  the  power  of  the  Lord — 
who  shall  make  known  his  praises  ?  What  shepherd  ever  fed  his  sheep  with 
his  own  members  ?  Many  mothers,  when  they  bring  forth  their  children, 
give  them  to  other  nurses,  this  Christ  would  not  do,  but  feeds  us  with  hisoioti 
proper  body,  and  joins,  and,  as  it  were,  glues  us  to  himself." 

The  following  passage  is  taken  from  St.  Augustin,  in  his 
Enarration  upon  the  33d  Psalm,  commenting  upon  these  words 
of  the  Septuagint  : — "  Ferebatur  in  manibus  suis,"  he  says  as 
plain  as  words  can  make  it,  that  though  David  could  not  carry 
himself  in  his  own  hands,  according  to  the  letter,  yet  the  prophecy 
was  accomplished  literally  in  the  person  of  Christ."  The  holy 
Father  observes —  ,  ,  . , 

"  '  Ferebatur  in  manibus  suis.' — Hoc  vero  fratrcs  quomodo  possit  fieri  in 
homine?  Q.uis  intelligat  ?  Quis  enim  portatur  in  manibus  suis  ?  Manibus 
aliorum  potest  portari  homo — manibus  suis  nemo  portatur.  duoinodo  intelli- 
gatur  in  ipso  Davide  secundum  literam  non  invsnimus,  in  Christo  autcm  invent- 
mus.  Ferebatur  enim  Christus  in  manibus  suis  quando  commendans  ipsum 
Corpus  suum,  ait,  hoc  est  Corpus  meum— /creftat  enim  illud  Corpus  in  mani- 
bus suis.  '  He  was  borne  in  his  own  hands.'  *  How  this  could  be  done  by 
man,  brethren,  who  can  comprehend  ?  For  what  man  is  carried  in  his  own 
hands?  Man  can  be  carried  in  the  hands  of  others — in  his  own  hands  no 
man  is  carried.  How  this  can  be  understood  of  David  to  the  letter  we  do 
not  find,  but  in  the  person  of  Christ  we  find  it  literally.  For  Christ  was  borne 
in  his  own  hands  when  commending  his  own  proper  body,  he  said,  *  this  is  ray 
body,'  FOR  HE  CARRIED  THAT  B0D1  tn  hu  owH  hands.^* 


TION. 

■ho  will  give  us 
er  Christ  junvo 
tho  love  of  hiin, 
(g  no  siu;h  tiling 
altar — nor  dost 
catest  him,  and 
1  troni  all  defile- 
loni.  24,  In  1, 

^amb  of  God  is 
td  tabic.  l"ho 
cc  is  drawn  from 
Boest  bread  ? — 
ods  do  ?— far  be 
ire,  loses  its  for- 
oncludo  that  the 
nee  of  the  body; 
viue  body  from  a 
?anitione  sue  de 

ed — but  reduced 
this  not  only  by 
ijoht  then  to  be 
of  the  sun  ought 
)wn — that  month 
y  with  this  admi- 
ed,  of  what  table 
the  angels  behold, 
ifthe  glory  which 
ith  him,  Christ's 
er  of  the  Lord — 
jd  his  sheep  with 
^h  tiieir  children, 
Is  us  with  hisoioji 


Igustin,  in  his 
In  these  words 
,,  he  says  as 
iild  not  carry 
It  the  prophecy 
»     The  holy 

Ido  possit  fieri  in 
1  suis  ?  Manibus 
Luomodo  intelli- 
Isto  autcm  inveni- 
liniendans  ipsum 
[Corpus in  mani- 
lould  be  done  by 
Jirried  in  his  own 
lis  otpn  hands  no 
Ithe  letter  we  do 
IChrist  was  ftorne 
1  said,  *  this  18  my 


THE  DOCTRINE  OF  TRANSUBTANTIATION. 


209 


Some  polemical  stnattorers  have  endeavoured  to  evade  this 
manifest  argument,  by  observing  that  Christ  might  carry  his  body 
in  his  hands,  as  a  king  or  prince  might  carry  his  own  picture  ; 
but  the  difTercnce  between  these  feeble  dispntanta  and  St.  Augus- 
tin  is,  that  St.  Augustin  held  and  believed  Christ  to  have  carried, 
in  his  hands,  his  oton  true,  real,  and  substantial  body,  which  he 
affirms,  no  mere  mortal  could  effecltiate  ;  whereas,  according  to 
those  gentlemen,  Christ  only  did  what  every  man  could  easily  per- 
form— carry  about  his  body  figuratively — representatively,  &c. 

St.  Augustin  Concione  in  Psalmum,  33,  thus  writes : — 

"  There  was,  you  are  all  aware,  first  the  sacrifice  of  the  Jews,  which  con- 
sisted in  victims  of  cattle,  and  that  in  a  mystery.  The  sacrifice  of  tho  body 
and  blood  of  our  Lord  which  the  faithful  know  who  read  the  gospel,  but 
which  all  do  not  know,  and  whicit  it  were  to  he  wished  some  did  not  know  to 
tlieir  condemnation,  was  not  then  instituted,  which  sacrifice  is  now  established 
nil  over  the  world." 

Again  in  Lib.  22,  De  Civit  Dei.  cap.  iii,  he  relates  the  follow- 
ing fact : 

'*  A  certain  man  called  Hesperius  of  the  Tribunitial  order,  who  still  liveth 
convenient  to  us,  hath  a  little  farm  called  Zubcdi  in  the  territories  of  Fusali, 
which  he  having  believed  by  the  injury  done  his  servants  andcaille  iohe[\f)i\\n- 
ted  with  evil  spirits,  besought  my  priests  in  my  absence  that  one  of  them 
should  go  thither  and  expel  them  by  prayers  ;  one  accordingly  went— offered 
there  the  sacrifice  of  Christ's  body,  praying  with  all  his  might  that  this  evil 
would  cease,  and  by  the  mercy  of  God  it  did  cease." 

The  above  passage,  you  will  perceive,  establishes  not  only  the 
doctrine  of  Transubstantiation,  but  also  the  holy  sacrifice  of  the 
Mass. — Were  a  priest  of  the  present  day  to  offer  up  the  sacri- 
fice of  the  Mass  for  the  expulsion  of  evil  spirits,  and  the  preser- 
vation of  cattle,  what  an  outcry  would  be  raised  by  the  *»  Saints" 
against  him,  as  if  the  practice  were  idolatrous,  superstitious,  and 
damnable. 

"  Christ  took  upon  him  earth  from  the  earth,  because  his  flesh  is  from  the 
flesh  of  Mary,  ana  because  he  here  walked  in  this  flesh,  even  this  same  flesh 
he  gave  to  us  to  eat  for  our  salvation  :  but  no  one  eateth  this  flesh  without 
having^rst  adored  it  :  and  not  only  do  we  not  sin  by  adoring  it,  but  we  sin 
by  not  adoring  it.  But  is  it  the  flesh  that  quickeneth?  The  Lord  in  exalting 
this*  earth  to  us,  informs  us  that  it  is  the  spirit  that  quick  eneth— the  flesli  profitetK 
nothing.  Wherefore,  in  abasing  yourself  and  in  casting  yourself  down  before 
any  matter  whatever,  consider  it  not  as  matter,  but  consider  in  it  that  holy  one 
of  whom  the  body  which  you  adored  is  the  footstool.  For  it  is  for  his  sake 
that  you  adore  it" — In  Ps^il.  93. 

"  The  man  Jesus  Chrut,  tliough  in  the  form  of  God,  he  receive  sacrifice 
with  his  Father,  yet  in  the  form  of  a  servant  he  chose  rather  to  bo  himself  a 
sacrifice,  than  to  receive  it — thus  he  is  the  priest,  himself  oflering,  and  himself 
the  victim." — De  Civit.  Del.  Lib.  x. 

Speaking  of  the  Jews  converted  by  St.  Peter,  he  says, 

"  They  were  converted,  they  were  baptized,  they  approached  the  table  of 
the  Lord,  and  now  believing  they  drank  that  blood  which  in  their  rage  thev 
had  shed."— Sermo  76.    De  verb.  Evangel.  I,  v,  Ed.  Bened. 

18* 


ll 


,l| 


'  riia 


210 


THE    DOCTRINE    OF    TRANSUBSTANTIATION. 


1 1 


*' Wo  receive  Willi  nfuitliful  lirnrt  and  mouth,  tlio  Mediator  of  Qod  tnd 
man — the  iiian  Chritt  Jvxiia,  wliu  JmH  •riven  iih  his  body  to  eat,  and  his  blood 
to  drink  ;  although  it  may  appear  more  lionihle  to  rat  the  tlueh  of  a  man  than 
to  destroy  it,  and  to  drink  human  blood  than  to  spill  it." 

St*  Hilary  in  his  eighth  book  on  the  Trinity — 

"  Therefore,  If  Christ  did  truly  take  to  Iiiinscif  the  flesh  of  our  body,  and 
that  this  man  who  wns  born  of  Mary  is  truly  Christ,  and  that  wo  truly  take 
under  u  mystery  or  veil  the  ticsh  of  his  Itody,  und  by  this  will  be  one  with  him 
becttiiso  the  Father  is  in  him,  and  lio  in  us  ;  how  istheunity  of  tcti/  osrerted, 
since  the  natural  propriety  by  tiio  sacramoiit  is  a  sacratncnt  of  perfect  unity  7 
Wo  must  not  speuk  with  human  or  worldly  sense  of  the  things  of  God.  Let 
us  read  the  things  that  are  written  and  understand  what  wo  read,  and  then  wo 
shall  dischar>(e  the  oflicc  of  perfect  fuitii.  For  what  we  say  of  the  natural 
truth  of  Christ  in  us,  unless  we  learn  it  from  himself,  wo  foolishly  and  impi- 
ously say.  For  ho  saith, '  myjlcsh  is  tnily  food  and  my  blond  is  truly  drink  ;' 
there  is  no  room  left  to  doubt  of  the  truth  of  his  flesh  and  blood  :  for  now 
both  by  the  declaration  of  our  Lord  himself  and  by  our  faith,  it  is  truly  flesh 
and  tnily  blood." 

St.  Augustin,  in  his  27th  tract  upon  St.  John,  commenting  on 
the  words,  "  the  flesh  profiteth  nothing" — thus  argues  : 

"  What  means  'the  flesh  profiteth  nothing?  It  profits  nothing  as  the  Jews 
understood  it — as  it  is  torn  in  pieces  in  a  dead  body — (quomodo  in  cadavtre 
dilanialur  nut  in  macello  vendilur,)  or  sold  in  the  shambles.  But  it  profits  as 
quickened  by  the  spirit ;  for  if  tho  flesh  profited  nothing  the  Word  would  not 
have  been  made  flesh  that  ho  might  dwell  in  us." 

I  have  quoted  St.  Augustin's  opinion  to  you  ;  I  could,  if  time 
permitted,  refer  you  to  eighty-seven  Fathers,  of  whom  all  agree 
in  giving  the  same  interpretation  to  the  passages  referred  to.  If 
ever  there  was  an  era  in  the  Christian  church  when  transubstan- 
tiation  was  not  received  and  acknowledged  as  the  doctrine  of 
the  church,  there  should  be  some  public  formulary  of  prayer — 
some  public  and  well  established  Liturgy,  out  of  which  that 
doctrine  was  excluded.  I  will  prove  (for  I  have  the  Liturgies 
here,)  that  this  doctrine  has  been  inculcated  in  all  of  them  from 
the  first  era  of  Christianity  down  to  the  period  of  the  Reforma- 
tion. I  have  here  also  the  Liturgy  even  of  Nestorius.  After 
he  broached  his  heresy  in  the  east,  he  framed  a  Liturgy  for  his 
followers,  in  which  he  professes  his  belief  in  the  doctrine  of 
transubstantiation.  Simeon,  of  Thcssalonica,  who  flourished 
before  the  council  of  Florence,  and  who  was  in  great  repute 
among  the  Greel    ,  says, 

"  When  the  priest  or  deacon  has  said  with  a  loud  voice  ra  ayia  roi;  aytois 
'  holy  things  are  for  the  holy.'  When  the  bishop,  ^e  priests,  and  the  deacons 
have  received,  and  when  the  body  and  blood  are  mixea  together  in  the  chalice 
for  the  communicants,  the  priest  or  deacon  carries  the  sacred  relics  of  the 
divine  bread  in  tho  sacred  chalice.  He  shows  them  to  all  the  people  ;  that 
is,  he  shows  Jesus  Christ,  and  that  which  is  his  proper  body  and  his  true 
blood,  which  he  has  sacrificed  for  us,  his  purchased  people,  which  he  gives 
us,  and  permits  us  to  taste,  to  see,  and  to  feel :  where  the  holy  people  see 
him  with  the  soul,  they  adore  him  and  aek  of  him  whatever  is  necessary  for 
their  salvation."  '  .. 


ION. 

)r  of  Q  0(1  tnd 
,  and  hit  blood 
I  of  a  man  than 


our  body,  and 
t  we  truly  tnko 
in  onti  witli  him 
)ftcill  osfcrted, 
'  prrfnct  unity  ? 
nrflofGod.  Let 
111,  and  then  wn 
f  of  the  natural 
ishly  and  impi- 
is  truly  drink ;' 
ilood  :  for  now 

it  ia  truly  liesh 

mnienting  on 
les  : 

ing  as  tho  Jcwa 
nodo  in  cadavere 
But  it  profits  as 
Vord  would  not 

could,  if  time 
torn  all  agree 
ferred  to.  If 
transubstan- 
e  doctrine  of 
of  prayer — 

which  that 

the  Liturgies 

them  from 

\e  Reforma- 

rius.      After 

iturgy  for  his 

doctrine  of 
Ho  flourished 
great  repute 


ayia  ran  ay^ots 
nd  the  deacons 
r  in  the  chalice 
ed  relics  of  the 
people  ;  that 
y  ana  his  true 
trhich  he  gives 
oly  people  see 
necessary  for 


THE  DOCTRINE  OF  TRAN8UB8TANTI4TION. 


211 


And  a  little  after  he  says, 


"  They  onujit  to  proHtrato  thoinselves  on  the  ground,  and  to  adore  with  ait 
their  souls  tho  living  bread,  which,  with  tho  bioou,  is  in  the  chalice." 

Mr.  Pope — Gentlemen,  Mr.  Maguire's  first  and  direct  proof 

of  transubstantiation  is  taken  from  the  priesthood  of  Melchise- 

dech,  who,  he  informs  us,  oflercd  up  bread  and  wine.     The 

Douay  version  translates  the  18th  verse  of  the  14th  chapter  of 

Genesis,  thus : 

"  But  Mclchisedech,  kin"  of  Solem,  bringing  forih  bread  and  wine,  for  ho 
was  priest  of  tho  Most  liign  God,  blessed  him,  and  said" — 

The  cxpn  s-iion,  you  perceive,  is,  "  brought  forth  bread  and 

wine,"   not  "  offered  up  bread  and  wine."     Pererius,  a  Jesuit, 

says,  that 

"  There  is  nothing  hero  concerning  oblation,  but  the  bringing  forth  of  bread 
and  wine,  not  to  God,  but  to  Abraham,  as  is  proved  by  reference  to  Augustin 
and  Ambrose." 

There  is  a  strange  alteration  in  the  text  of  the  Douay  Bible. 
It  is  said,  for  he  was  the  priest  of  the  most  High  God.  Pererius 
informs  us  that  the  Hebrew,  literally  rendered,  should  be,  **  and 
he  was,"  and  not  "  for  he  was."  Melchisedech  blessed  Abra- 
ham ;  the  blessing  Abraham,  and  not  the  bringing  forth  of  bread 
and  wine,  was  characteristic  of  the  priesthood  of  Melchisedech. 
Cardinal  Cajetan  states,  "  That  which  is  introduced,  touching 
the  priesthood  of  Melchisedech,  is  a  separate  clause." 

Christ,  because  he  lives  for  ever,  has  an  unchangeable  priest- 
hood ,  and  therefore  needs  not  transfer  it  to  others.  The  woid 
"  priest,"  is  a  corruption  of  the  French  word  "  petre,"  which  is 
derived  from  the  Greek,  "  nQBa^vteQos,"  signifying  an  elder. 
I  here  challenge  Mr.  Maguire  to  produce  a  single  passage  in  the 
New  Testament,  where  the  minister  of  the  gospel  is  designated 

My  friend  has  brought  forward,  in  support  of  the  doctrine  of 
transubstantiation,  passages  from  the  gospel  of  John  and  from 
the  words  of  our  Saviour,  in  the  institution  of  the  Lord's  supper. 
I  put  it  to  every  rational  man,  whether  such  a  doctrine  as  transub- 
stantiation, which  contradicts  reason,  and  the  senses  given  to  us  by 
God  himself, — the  very  evidence  on  which  the  resurrection  is  estab- 
lished,— should  not  be  built  upon  plain,  decided,  and  unquestionable 
passages  i 

I  shall  quote  to  you  the  opinions  of  a  number  of  Roman  Catholic 
ecclesiastics  and  writers,  acknowledging  that  the  scriptures  do 
not  evidently  prove  the  doctrine  of  transubstantiation.  Bellar- 
mine,  (De  Euch.  1.  3,  c.  23,)  Suarez,  (in  3  dis. 49,  qu.  75,  sec.  2,) 
and  Vasquez  (in  9  part.  disp.  180,  qu.  75,  art.  2,  c.  16,)  admit, 
that  Scotus  acknowledges  that  this  doctrine  cannot  be  proved 
clearly  from  scripture.    Bellarmine  allows  that  this  opinion  is  not 


W' 


i 


1  ] 


Mi 

ill 


m 


212 


THE    DOCTRINE    OF    TRANSUB8TANTIATI0N. 


till  :i: 


improbable  ;  and  Suarez  and  Vi-squez  confess,  that  Durandus 
made  a  similar  statement. — (in  Sent.  1.  4,  dist.  11,  qu.  1,  n.  16.) 
Ochani,  another  celebrated  schoolman,  expressly  remarks,  that 

"  The  doctrine  which  holds  that  the  substance  of  bread  and  wine  remains 
after  consecration,  is  neither  repugnant  to  reason  nor  to  scripture." — (In  4, 
Sent.  Ql.  5,  et  Cluodl.  4,  Q,.  3.) 

Gabriel  Biol,  another  great  divine  of  the  church  of  Rome, 
freely  declares,  that — 

"  As  to  any  thing  expressed  in  the  canon  of  the  scriptures,  a  man  may 
believe  that  the  substance  of  bread  and  wine  doth  remain  after  consecration." 

And  therefore  he  ascribes  transubstantiation  to  some  other 
revelation  beside  scripture,  with  which  he  supposes  the  church  of 
Rome  was  favoured. — (in  Canon  Miss.  Lect.  40.) 

Cardinal  De  Allaco,  of  Cumbray,  plainly  informs  us,  that — 

"  The  doctrine  of  the  substance  of  bread  and  wine  remaining  after  conse* 
cration  is  more  easy  and  free  from  absurdity,  more  rational,  and  no  ways  repug- 
nant to  the  authority  of  scripture." 

Nay  more,  that  for  the  other  doctrine,  viz.  of  transubstantiation, 

"  There  is  no  evidence  in  scripture." — (In  4,  Sen.  Q,.  6.  Art  2.) 

Cardinal  Cajetan  confesses  that, 

"  The  gispel  no  where  expresses  that  the  bread  is  changed  into  the  body 
of  Christ ;  that  we  have  this  from  the  authority  of  the  church." 

Nay  he  goes  further, 

"  That  there  is  nothing  in  the  gospel  which  enforceth  any  man  to  under- 
stand these  words  of  Christ, '  this  is  my  body,'  in  a  proper  and  not  in  a  meta- 
phorical sense  ;  but  the  church  having  understood  them  in  a  proper  sense, 
they  are  to  be  so  explained." — (In  Aquin.  3,  part.  Q,u.  75,  Art  1.) 

I  might  add  several  quotations,  to  show  that  it  is  the  opinion 
of  many  other  Roman  Catholic  divines,  that  the  doctrine  of  tran- 
substantiation is  not  supported  by  holy  writ.  My  friend  has 
referred  us  to  the  6th  of  John.  He  has  dwelt  on  the  superi- 
ority of  the  bread  of  which  Christ  speaks,  to  the  manna  which 
supported  the  Israelites  in  the  wilderness  ;  and  contends,  that  if 
that  bread  be  not  literally  the  body  of  Christ,  it  possesses  no 
superiority  above  the  manna.  I  ask,  what  was  it  that  carne  down 
fro  heaven  ]  *'  I  am  the  living  bread  that  came  down  from 
heaven."  Was  it  the  body  of  Christ  1  Was  it  the  sensible, 
corporeal  frame  1  I  put  this  again  to  you.  No — the  body  was 
received  from  the  Virgin  Mary  :  but  Christ  in  his  divine  nature 
Came  from  above  :  Christ  in  his  divine  nature  is  the  bread  on 
which  his  people  feed,  spiritually,  not  carnally  :  they  are  nour- 
ished by  the  truths  in  which  they  believe.  In  this  consists  the 
superiority  of  the  bread  of  life  above  the  manna  in  the  wilderness. 

My  friend  has  asked,  would  the  Saviour  have  allowed  the 
people  of  Capernaum  to  lie  under  a  mistake  ?     It  ill  becomes 


i 


\TION. 

that  Durandus 
l,qu.  l,n.  15.) 
remarks,  that 

and  wine  remains 
scripture." — (In  4, 

urch  of  Rome, 


tnies,  a  man  may 
ifter  consecration." 

I  to  some  other 

es  the  church  of 

0.) 

ms  us,  that — 

laining  after  conse- 
and  no  ways  repug- 

msuhstantiatiou, 
Art  2.) 


nged  into  the  body 
urch." 


my  man  to  under- 
and  not  in  a  meta- 
in  a  proper  sense, 
Art  1.) 

[it  is  the  opinion 
loctrine  of  tran- 
My  friend  has 
it  on  the  superi- 
le  manna  which 
:ontends,  that  if 
it  possesses  no 
Ithat  came  down 
ime  down  from 
it  the  sensible, 
-the  body  was 
lis  divine  nature 
is  the  bread  on 
they  are  nour- 
lis  consists  the 
Ithe  wilderness. 
Ive  allowed  the 
It  ill  becomes 


THE  DOCTRINE  OP  TRANSUBSTANTIATION. 


213 


US  to  pry  into  the  mysterious  proceedings  of  infinite  Wisdom. 
"  Unto  you,"  said  Christ  to  his  disciples,  "  it  is  given  to  know 
the  mysteries  of  the  kingdom  of  heaven,  but  to  them  that  are 
without  in  parables."  I  am  told  not  only  that  the  Jews  murmured 
at  his  language,  but  that  some  of  his  disciples  departed  from  him. 
They  that  were  not  his  real  followers,  and  had  not  been  taught  by 
him,  is  manifest  by  the  fact  that  they  misunderstood  the  spiritual 
meaning  of  the  Saviour's  words,  and  by  their  departure  from  him. 
If  Mr.  Maguire  adduces  this  chapter  in  support  of  transubstan- 
tiation,  it  proves  too  much.     In  the  same  chapter  it  is  said, 

"  He  that  eateth  my  flesh  and  drinketh  my  blood,  hath  everlasting  life." 

If  such  passages  prove  transubstantiation,  then  every  individual, 
whe  ever  his  character  may  be,  who  partakes  of  the  outward 
elements,  is  in  possession  of  everlasting  life  !  Our  Saviour 
throws  light  upon  the  import  of  his  language  when  he  says, 

"  He  that  cometh  to  mc,  shall  never  hunger,  and  he  that  6e{teve(A  on  me 
shall  never  thirst"— (v.  35.) 

My  friend  will  acknowledge,  that  believing  is  a  spiritual  act ; 
and  yet  the  Saviour  distinctly  says,  "  He  that  believeth  on  me 
shall  never  thirst."  In  strict  accordance  with  this  view  is  the 
remark  of  Augustin  :  .  , 

"  Why  prenarest  thou  thy  teeth  and  stomach  ?  BeReve,  and  thou  hast  eaten 
•t."— Tract  25. 

Such  is  the  language  of  Augustin.  Does  not  the  Redeemer 
himself  say, 

"  The  spirit  quickeneth,  the  flesh  profltcth  nothing  ;  the  words  that  I  have 
spoken  to  you,  are  spirit  and  life." — John,  vi,  46. 

And  when  he  asked  those  disciples  who  remained  with  him, 
"  Will  ye  also  go  away  ?" — they  replied, 

"  To  whom  shall  we  go  ?  Thou  hast  (Ae  toords  of  eternal  life,  and  we  have 
believed  and  known,  that  tliou  art  Christ  the  son  of  God." 

Christ  also,  in  reference  to  Judas  and   the  disciples  who 

departed  from  him,  says, 

"  There  are  some  of  you  that  believe  not  For  Jesus  knew  from  the  begin- 
ning who  they  were  that  did  not  believe,  and  who  he  was  that  would  betray 
him."— 65,  v. 

Origen  thus  speaks  : 

"  There  is  also  in  the  New  Testament  a  letter,  whi  ;'h  kills  him  who  doth 
not  spintually  understand  those  things  which  are  said  :  for  if  we  take  accord- 
ing to  the  letter  that  which  is  said,  except  ye  can  eat  my  iiesh,  and  drink  my 
blood,  this  hitter  kills." — (Homil.  Levit  chap.  10.) 

Augustin,  in  his  Treatise  de  Doctrina  Christiana,  says  : 

"  If  the  speech  be  a  precept  forbidding  some  heinous  wickedness  or  crimie, 
cr  commanding  us  to  do  good,  it  is  not  figurative  ;  but  if  it  seem  to  command 
any  heinous  wickedness  or  crime,  or  to  forbid  that  which  is  profitable  or 


i'lp 


«  l! 


!■      : 


li 


m 


214 


THE    DOCTRINE    OF    TRANSUBSTANTIATION. 


beneficial  to  othera,  it  is  figurative.  For  example,  '  except  ye  eat  the  flesh  of 
the  Son  of  iMan  and  drink  his  blood,  ye  have  no  life  in  you.'  This  seems  to 
command  a  heinous  wickedness  and  crime ;  thereforeitisajigure;  command- 
ing us  to  communicate  of  the  passion  of  our  Lord,  and  with  delight  and 
advantage  to  lay  up  in  our  memory  (mark  it  is  not  the  body  of  Christ  in  our 
bodies,  but  to  lay  up  in  our  memones)  that  his  flesh  was  crucified  and  wounded 
for  us. ' —  Lib.  lii,  torn,  iii,  p.  53,  Edit.  Basil,  1596.) 

Mr.  Maguire  has  referred  to  the  Saviour's  words  at  the  insti- 
tution of  the  Lord's  Supper,  "  this  is  my  body,"  I  ask,  may  we 
not  interpret  the  expression  figuratively  ]  Did  the  Redeemer 
always  speak  literally  ?  Does  he  not  say,  *'  I  am  the  door," 
(John,  X,  9.)  "  I  am  the  vine?"  (John,  xv,  i.)  If  the  Redeemer 
spoke  even  once  figuratively,  he  may  have  spoken  figuratively 
on  this  occasion.  There  is  a  figure  in  the  following  passage, 
"This  is  my  blood  of  the  New  Testament."  Here  the  chalice 
is  the  blood  of  Christ  :  the  material  substance  of  the  cup  is 
according  to  the  letter  the  very  blood  of  Christ.  The  Saviour 
speaks,  we  perceive  figuratively  in  the  very  context.  Now,  if 
one  part  of  the  Saviour's  words  at  the  institution  of  the  Eucha- 
rist is  to  be  taken  literally,  why  not  the  rest  1  But  are  we  to 
suppose  that  the  cup  is  transubstantiated  into  the  blood  of  Christ  ? 
I  would  also  ask  Mr.  Maguire,  is  there  not  another  specimen  of 
figurative  language  in  the  expression,  "  this  is  my  blood  which 
is  shed  1"  Was  the  Saviour's  blood  shed  when  he  said,  "  it  is 
shed  1"  Was  his  body  broken,  when  he  said,  "  it  is  broken  ?" 
My  friend  has  threatened  us  with  a  great  number  of  quotations 
from  the  Fathers ;  permit  me  to  call  your  attention  to  a  few. 
TertuUian  says — 

"  God,  in  your  gospel,  has  so  revealed  the  matter,  calling  tlie  bread  his  own 
body,  that  you  may  hence  understand  how  he  gave  bread  to  be  the  figure 
of  his  own  body  ;  which  body,  conversely,  the  prophet  has  figurativelt 
called  bread,  the  Lord  himself  being  afterwards  about  to  interpret  this  sacra- 
ment."—Adv.  Marcion.  Lib.  iii,  §  12, 13,  p.  209 

Arguing  against  the  sceptics,  who  denied  the  certainty  of  sense, 
he  says — 

"  We  must  not  call  our  senses  in  question,  lest  we  should  doubt  respecting 
their  fidelity  even  in  the  case  of  Christ  himself.  Because,  if  we  question  the 
fidelity  of  our  senses,  we  might  peradventure  be  led  to  say,  that  Christ  delu- 
sively beheld  Satan  precipitated  from  heaven,  or  delusively  heard  the  voice  of 
his  Father,  testifyingof  him,  or  was  deceived  when  he  touched  Peter's  mother- 
in-law,  or  smelt  a  diflTerent  odour  of  the  ointment  which  he  received  for  his 
sepulture,  or  tasted  a  different  flavour  of  the  wine  which  he  consecrated  in 
memory  of  his  blood." — De  Anim.  in  cap,  de  quinque  sens,  open  p.  653. 

Cyril  of  Jerusalem  says, 

"  With  all  assurance,  let  us  partake  as  of  the  body  and  blood  of  Christ : 
for  under  the  type  of  bread.  His  body  is  given  to  thee,  and  under  the  type  of 
wine  his  blood  is  given  to  thee  ;  that  so  thou  mayst  pantake  of  the  body  and 
blood  of  Christ,  being  one  body  and  one  blood  with  him."— Catech.  Mystag. 
iv,  p.  217. 


ATION. 

;  ye  eat  the  flesh  of 
u.'  This  seems  to 
figure;  command- 
i  with  delight  and 
dy  of  Christ  in  our 
cified  and  wounded 

)rds  at  the  insti- 
"  I  ask,  may  we 
I  the  Redeemer 

am  the  door," 
[f  the  Redeemer 
ken  figuratively 
llowing  passage, 
Here  the  chahce 
;e  of  the  cup  is 
The  Saviour 
mtext.  Now,  if 
m  of  the  Eucha- 
But  are  we  to 
blood  of  Christ  1 
)ther  specimen  of 

my  blood  which 
en  he  said,  "  it  is 

"  it  is  broken  ■?" 
er  of  quotations 
ention  to  a  few. 

g  tlie  bread  his  own 

TtO  be   THE    FIGURE 
HAS    FIGURATIVELT 

interpret  this  sacra- 

ertainty  of  sense, 

doubt  respecting 

if  we  question  the 

,  that  Christ  delu- 

y  heard  the  voice  of 

led  Peter's  mother- 

h  he  received  for  his 

h  he  consecrated  in 

IS.  oper.  p.  653. 


id  blood  of  Christ ; 
under  the  type  of 
ike  of  the  botfy  and 
'— Catech.  Myatog. 


THE  DOCTRINE  OF  TRANSUBSTANTIATION. 


215 


IV, 


Chrysostom  says, 

"  Under  the  name  of  flesh  scripture  is  wont  alike  to  set  forth  the  mysteries 
and  the  whole  church  :  for  it  says,  that  they  are  each  the  body  of  Christ."— 
Comment  in  Epist.  ad.  Galat.  c.  v,  oper.  vol.  ix,  p.  1022.  Commel.  1603. 

Again, 

"  Wherefore  let  there  approach  no  Judas  partaking  of  the  poison  of  iniquity ; 
for  the  Eucharist  is  spiritud  food." — De  Prodit  Jud.  Serm.  30,  oper.  vol  v, 
p.  464. 

Augustin  says — 

"  The  Lord,  when  he  gave  the  sign  of  his  body,  did  not  doubt  to  say,  this 
is  my  body." — Contr.  Adiman.  c  12,  oper.  vol.  vi,  p.  69,  Colon.  1616. 

Again — 

"  In  the  history  of  the  New  Testament,  so  great  and  so  marvelous  was  the 
patience  of  our  Lord,  that  bearing  with  Judas,  though  not  ignorant  of  hia 
purpose,  he  admitted  him  to  the  banquet,  in  which  he  commended  and  deliv- 
erea  to  his  disciples  the  figure  of  his  own  body  and  blood." — ^Enarr.  in  Pa. 
iii,  oper.  vol.  viii,  p.  7. 

Again, 

"  Christ  instructed  his  disciples,  and  said  unto  them — '  it  is  the  spirit  that 
quickeneth,  the  flesh  profiteth  nothing  :  the  words  which  I  speak  unto  you, 
are  spirit  and  life  :'  as  if  he  had  said,  understand  spiritually  what  I  have 
spoken  :  you  are  not  about  to  eat  this  identical  body  which  you  see,  and  you 
are  not  about  to  drink  this  identical  blood,  which  they  who  crucify  me,  will 
pour  out :  on  the  contrary,  I  have  commended  a  certain  sacrament  unto  you, 
which  will  vivify  you  if  spiritually  understood,  though  it  must  be  cele. 
brated  visibly,  yet  it  must  be  understood  invisibly."— 5lnarr.  in  Ps.  xcviii, 
oper.  vol.  viii,  p.  397. 

Pope  Gelasius  is  of  the  same  opinion. — De  Duab.  Nat.  Christ. 
Cont.  Nestor,  et  Eutych.  in  Biblioth.  Patr.  vol.  4,  p.  422. 

I  now  meet  my  friend's  challenge  as  to  ancient  liturgies.  In 
different  liturgies,  even  after  the  words  of  consecration^  and  afler 
some  prayers,  the  priest  beseeches  God  to  make  this  bread  the  holy 
body  of  Christ,  and  this  cup  the  precious  blood  of  Christ.  These 
are  the  words  used  in  the  formulary  called  the  liturgy  of  James, 
and  the  like  prayer  after  the  words  of  consecration  occurs  in  the 
liturgies  of  Mark,  John,  Chrysostom  and  Basil.  Is  it  not  an 
article  of  faith  in  the  curch  of  Rome,  that  when  the  words  of 
consecration  are  once  pronounced,  no  bread  or  wine  remains, 
but  the  real  body  and  blood  of  Christ ;  and  is  not  the  Host 
immediately  elevated  and  adored  1  If  the  authors  of  these 
liturgies  held  the  same  doctrine,  is  it  not  absurd,  that  they  should 
offer  a  prayer  to  God,  to  do  that  which  they  believed  had  been 
already  done  ;  to  make  the  bread  and  wine  the  body  and  blood 
of  Christ,  a  thing  which  they  believed  had  been  already  done,  if 
they  were  of  the  same  opinion  with  the  church  of  Rome  1 

The  authors  of  the  Mass  did  not  themselves  believe  in  tran 
substantiation  ;  they  oflen  call  the  Eucharist  an  image,  a  pledge. 
(ex  Miss.  Sar.  et  Ro.)     Why  should  they  call  it  an  image,  a 


ri 


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216 


THE  DOCTRINE  OF  TRANSUB8TANTIATI0N. 


i 


pledge,  if  they  believed  it  to  be  the  thing  itself]     The  Sarum 
Missal  (Fer  Quat.  Temp.)  confesses  that, 

"  God  would  have  Ids  sacraments  consist  of  the  fruits  of  the  eaith  :"  they 
plainly  acknowledge  of  the  sacrament,  "  Cibavit  eos  ex  adipe  frumenti,"  he 
fed  them  with  the  flower  of  wheat ;  wherefore  by  their  own  ackiiu«  ledgment, 
the  sacrament  which  is  eaten,  's  the  fruit  of  the  earth,  and  the  flower  of  wheat. 
(Ex  horis  de  5,  Sacr.  impr.jpe/  Sac.  Keruer,  Paris,  Ann.  1570,  et  in  Ro.  Miss. 
in  solen.  Sacratis.  Corpor.  Chri.  in  princip.) 

In  the  Post-communion,  after  every  bishop-confessor,  the 
Roman  Missal,  and  the  Missal  of  Sarum,  in  the  Post-commu- 
nion prayer  (Feria  Sixta)  say, 

"  iVe  beseech  thee,  O  Lord,  that  giving  thanks  %mto  thee  for  these  gifts  which 
we  have  received,  we  may  receive  better  gifts." 

But  if  Christ  be  substantially  present,  what  better  gift  could 
they  desire  than  the  Saviour  himself !  In  another  place  they 
pray, 

"  That  lohich  we  have  received  with  our  mouths,  0  Lord,  grant  that  with  pure 
minds  toe  may  also  take,  that  of  a  temporal  gift  it  may  be  made  an  eternal  remedy." 
(In  can.  Miss,  et  Ro.  Br.  Fer.  5,  post  po.  passionis.) 

Christ's  body  is  not  a  temporal,  but  an  everlasting  gifl  and 
remedy.     Again,      .  ' '    '. 

"  That  which  we  have  received  in  the  image  of  the  sacrament,  grant  toe  may 
receive  by  manifest  particip(Ui(m." 

After  the  same  manner  they  pray  again, 

"  Let  thy  holy  sacraments  perfect,  0  Lord,  that  tohich  they  contain,  that  wldch 
we  do  now  in  show,  we  mini  receive  in  the  certain  truth  of  things  themselves." 
(In  Fest  S.  Swythen.  in  Post-compignus  vitse  ffiterna;  in  miss.  Sar. 

They  confess  that  they  do  it  in  show.  I  ask,  it  the  body  and 
blood  of  Christ  were  actually  present,  would  they  have  used  this 
expression  1 

Again,  in  the  Post-communion  of  the  Mass  of  the  Virgin 
Mary,  they  call  the  sacranients  the  helps  of  our  salvation,  salutis 
nostrse  subsidia ;  but  if  they  were  the  body  and  blood  of  Christ, 
it  would  be  blasphemy  to  call  him  the  help  of  salvation,  who  is 
salvation  itself. — (Miss.  Sar.  in  Post.  Com.  in  Miss.  Bea.  Virg. 
Mar.)  In  the  secret  of  the  office  of  the  dead,  they  say,  7'eceive 
O  Lord,  for  the  soul  of  thy  servant,  the  Host  which  thou  didst 
offer  to  God  the  Father  for  us  bountifully. — (Miss.  Sar.  in  offic. 
mort.)  If  the  Host  be  the  very  body  of  Christ,  then  to  offer 
Christ  to  himself  would  be  most  absurd.  In  the  canon  they 
pray,  that  God  would  accept  the  things  offered,  as  he  accepted  the 
sacrifice  of  his  holy  child  Abel,  the  sacrifice  of  Abraham,  and  that 
which  Melchisedech  offered.  I  ask,  would  it  not  be  blasphemy  to 
compare  the  sacrifices  of  Abel,  Abraham  and  Milchisedech, 
however  holy,  with  the  body  and  blood  of  Christ  ? 


lATION. 

If]     The  Sarum 


s  of  the  earth  ;"  they 
adipe  frumenti,"  he 
vn  ackuuwiedgmcnt, 
I  the  flower  of  wheat. 
1570,  et  in  Ro.  Miss. 

ip-confessor,  the 
the  Post-commu- 


8 /or  these  gifts  lohich 

better  gift  could 
nother  place  they 


i,  grant  that  with  pure 
ide  an  eternal  remedy." 


erlasting  gift  and 


■ament,  grant  we  may 


lej/  contain,  that  which 
)f  things  themselves." 
\  miss.  Sar. 

c,  it  the  body  and 
ley  have  used  this 

iss  of  the  Virgin 
■  salvation,  salutis 
d  blood  of  Christ, 
salvation,  who  is 
Miss.  Bea.  Virg. 
,  they  say,  receive 
I  which  thou  didst 
iss.  Sar.  in  offic. 
list,  then  to  offer 
n  the  canon  they 
s  he  accepted  the 
braham,  and  that 
be  blasphemy  to 
id  Milchisedech, 
tst  ?         .      t 


THE    DOCTRINE    OF    TRAN8UBSTANTIAT10N.        217 

Mr.  Maguire. — If  my  friend,  Mr.  Pope,  would  be  in  any 
manner  consistent  with  himself,  this  controversy  would  have  a 
speedy  termination.  It  is  no  difficult  matter  for  puny  man, 
limited  as  he  is  in  understanding,  to  raise  objections  ngiiinst  holy 
mysteries.  The  very  same  objections  which  Mr.  Pope  has 
urged  against  the  doctrine  of  transubstantiution,  the  Socinian 
may  urge  against  the  Trmity — as  being  a  mystery  incompre- 
hensible to  human  reason.  Hear  the  words  spoken  here  on  the 
second  day  of  the  discussion  by  Mr.  Pope,  in  regard  to  the  doc- 
trine of  the  Trinity,  as  given  in  the  Morning  Register : 

"I  remember  that  reason  has  its  legitimate  province.  If  God  has  revealed 
the  fuct  that  three  persons  are  one  in  the  Divine  essence,  but  not  how  that 
essence  is  formed,  1  believe  the  statement,  I  am  not  called  upon  to  believe 
how  it  is  fftl'cted.  It  is  not  for  us  to  bring  before  the  bar  of  natural  reason 
the  great  Being  who  makes  the  statement.  If  we  are  convinced  that  this  is  the 
book  of  God,  we  must  bu  convinced  tiiat  the  three  divine  persons  are  in  one. 
It  is  above  reason,  but  not  opposed  to  reason,  and  we  are  bound  to  receive  it." 

I  shall  answer  Mr.  Pope's  objections  by  his  own  arguments. 
Confining  myself  to  the  language  of  Mr.  Pope,  1  affirm,  that  if 
it  be  revealed  in  scripture,  that  the  sacred  body  and  blood  of 
Christ  are  bequeathed  to  us  as  a  legacy,  it  is  not  i'or  us  to  bring 
the  God  of  heaven  before  the  bar  of  natural  reason.  If  we  are 
convinced  that  the  statement  has  been  made,  we  must  be  con 
vinced  oi'  the  fact.  It  may  be  above  reason,  but  it  is  not  con 
trary  to  reason.  In  common  consistency,  therefore,  he  is  bound 
to  receive  the  doctrine. 

Mr.  Pope  has  recurred  to  Melchisedech  ;  I  did  not  bring 
forward  Melchisedech  as  a  direct  proof,  though  perhaps  it  is 
tantamount  to  a  direct  one.  The  onus  lies  on  Mr.  Pope  to 
show  where  or  when  Melchisedech  did  offijr  a  sacrifice,  if  not 
in  the  instance  to  which  reference  has  been  made.  Melchise- 
dech is  called  a  priest  of  the  Most  High.  If  in  this  instance 
Mr.  Pope  will  have  it  that  Melchisedech  merely  gave  bread  and 
wine  to  Abraham,  I  call  upon  him  to  show  where,  in  any  other 
mstance,  Melchisedech  is  recorded  to  have  oflered  sacrifice  to 
the  Lord  ;  and  if  he  cannot,  why  is  Melchisedech  called  a  priest 
of  the  Most  High? 

I  prefer  to  Mr.  Pope's  version  of  the  scriptures  that  of  St. 
Jerome,  who  spent  fourteen  years  in  Palestine,  and  the  com- 
mentaries of  Dr.  Wall,  which  are  in  my  possession.  Mr.  Pope 
quotes  Catholic  authorities  to  show  that  there  is  not  evident 
proof  derivable  from  scripture,  for  the  doctrine  of  transubstan- 
tiation.  There  is  not  tnathematical  evidence,  such  as  2  and  2 
make  4 ;  for  what  is  evident  cannot  be  contested.  But  the 
proof  approaches  very  nearly  to  an  evident  one,  when  our  Saviour 
emphatically  says,  "this  is  my  body,"  "this  is  my  blood 
That  surely  ia  a  very  close  approximation  to  evidence. 

19 


1 


'ii 


218 


THE    DOCTRINE    OP    TRANSUBSTANTIATION. 


Efv 


w^ 


ml 

m 


Mr.  Pope  has  not  been  able  to  produce  any  Catholic  divines 
who  contradicted  the  doctrine  of  transubstantiation.  I  am  ready 
to  admit,  that  there  is  no  self-evident  proof  for  the  doctrine  of 
transubstantiation  ;  but  Christ  has  pronounced  the  words  "  this 
is  my  body — this  is  my  blood,"  and  I  therefore  believe. 

Let  Mr.  Pope  produce  any  passage  equally  clear  upon  the 
doctrines  of  the  Trinity — the  Incarnation,  or  any  other  doctrine 
of  Christianity.  Mr.  Pope  says,  that  Christ  came  down,  not  in 
his  body,  from  heaven.  I  assert  that  he  did  come,  as  to  his 
humanity,  from  heaven,  when  Mary  was  overshadowed  by  the 
Holy  Ghost ;  the  Saviour's  body  came  direct  from  the  power 
and  finger  of  God,  and  was  formed  of  the  substance  of  a  pure 
immaculate  virgin. 

My  Reverend  opponent  says,  that  the  Redeemer  was  in  the 
habit  of  speaking  in  parables.  Whenever  Christ  made  a  reve- 
lation of  an  article  of  faith,  did  he  speak  in  parables  ?  When- 
ever such  a  revelation  is  made,  I  do  not  believe  our  Saviour 
propounds  it  parabolically.  When  some  of  the  disciples  of 
Jesus  became  shocked  at  his  expressions  at  Capernaum,  and 
when  he  saw  the  Jews  alarmed  and  debating  with  themselves, 
and  he  himself  becoming  uneasy  about  this  fact,  as  is  evidenced 
by  his  subsequent  question  to  the  Apostles,  "  Will  you  also  leave 
me  ?"  It  would  be  most  strange  that,  if  he  had  been  only  speak- 
ing metaphorically,  he  should  have,  as  it  were,  contirmed  them 
in  their  error,  by  adding  tl/s  strong  expression — 

"Amen,  I  say  unto  you,  unless  you  eat  the  flesh  of  the  Sen  of  man,  and 
drink  his  blood,  you  shall  not  have  life  in  you." 

It  is  a  melancholy  instance  of  human  infirmity  to  find  such 
objections  raised  against  that  which  has  been  so  obviously  and 
evidently  revealed.  It  is  the  doctrine  of  the  council  of  Trent, 
that  he  who  receives  the  body  and  blood  of  Christ  unworthily, 
eats  and  drinks  perdition  to  himself,  not  discerning  the  body 
of  the  Lord. 

Therefore,  when  the  doctors  of  the  church  speak  of  spiritual 
things,  they  mean  that  the  sacrament  may  be  really  received  by 
a  man  without  its  accompanying  spiritual  graces.  No  man  will 
deny,  that  baptism  is  a  representation  of  Christ's  death  and  re- 
surrection, by  regenerating  man  from  a  spiritual  death  to  a  spir- 
itual life — and  yet  it  is  acknowledged  to  be  a  real  sacrament, 
and  to  confer  real  grace.  Mr.  Pope  may  deny  the  fact  if  he 
choose,  but  I  have  all  the  Protestants  of  the  church  of  England 
with  me  on  the  subject.  Christ's  body  and  blood  are  a  reality, 
and  a  figure  at  one  and  the  same  time — they  are  not  given  in 
their  natural  and  gross  manner,  but  as  the  fulfilment  of  the  type 
in  the  old  law.  The  Pascal  Lamb  was  the  figure  of  Christ's 
body  and  blood,  and  if  the  body  and  blood  be  not  presenti  there 


ION. 

lolic  divines 

I  am  ready 

doctrine  of 
words  "  this 
ieve. 

jar  upon  the 
ither  doctrine 
down,  not  in 
ne,  as  to  his 
iowed  by  the 
ni  the  power 
;)ce  of  a  pure 

er  was  in  the 
made  a  reve- 
)les !     When- 
j  our  Saviour 
3  disciples  of 
ipernaum,  and 
th  themselves, 
is  is  evidenced 
you  also  leave 
en  only  speak- 
f)ntirmed  them 

Sen  of  man,  and 

to  find  such 

obviously  and 

mcil  of  Trent, 

ist  unworthily, 

ning  the  body 

ak  of  spiritual 
ly  received  by 
'  No  man  will 
death  and  re- 
^eath  to  a  spir- 
tal  sacrament, 
[the  fact  if  he 
ch  of  England 
■  are  a  reality, 
not  given  in 
£nt  of  the  type 
fre  of  Christ's 
1  present,  there 


THE    DOCTRINE    OP    TRANSUBSTANTIATION. 


219 


fulfilr 


Iment  of  the  type  in  the  new  law.  If  Ihe  sacramenl 
be  mere  bread  and  wine,  it  is  impossible  to  conceive  how  a  man 
who  receives  unworthily  can  eat  and  drink  damnation  to  hiuiself. 
Our  Saviour  says  "  I  am  the  door  ;  I  am  the  vine  ;  I  am  the 
good  shepherd."  Mr.  Pope  concludes,  that  becavise  he  speaks 
figuratively  in  one  instance,  he  does  so  in  all.  When  our  Re- 
deemer said,  he  was  the  door  and  the  vine,  was  there  a  man  ot 
common  sense  listening  to  him,  who  did  not  know  that  he  spoke 
metaphorically  1  The  expressions  were  not  violent  or  unnat- 
ural, they  were  in  accordance  with  the  general  tenor  of  the 
language  of  the  day.  But  if  he  had  taken  a  vino  in  his  hand, 
and  said,  "  I  am  this  vine" — or,  if  he  took  up  a  door  and  said, 
"I  am  (his  door" — or,  if  taking  hold  of  a  shepherd  he  said,  "  I 
am  this  shepherd  ;  then  would  the  metaphor  ap|)ear  extravagant 
and  absurd.  But  when  he  took  the  bread,  and  blessing  it  said, 
"  THIS  IS  MY  body" — there  evidently  was  no  metaphor  intended. 
Had  he  said,  "  this  bread  is  my  body,"  such  an  expression 
would  be  truly  metaphorical,  but  *'  this  is  my  body,"  clearly 
supposes  a  change  of  substance. 

VVhen,  at  the  marriage  of  Cana  ofGallilee,our  Saviour  changed 
water  into  wine  there  was  a  real  transubstantiation.  If  he  had 
then  said,  "  this  water  is  wino,"  it  would  be  a  metaphor ;  but  if 
he  said,  ",this  is  wine,"  there  was  no  metaphor,  as  a  real  tran- 
substantiation had  taken  place,  and  there  was  no  water  there. 
When  Moses  changed  his  rod  into  a  serpent,  if  he  said,  "  this  is 
a  serpent,''  that  would  not  be  a  metaphor ;  but  had  he  said, 
"this  rod  is  a  serpent,"  there  he  would  speak  metaphorically. 
When  Christ  therefore  said,  "  this  is  my  body,"  it  is  plain  and 
evident  that  he  did  not  speak  metaphorically.  If  a  person  asked 
for  some  good  wine,  and  that  in  reply  another  said  to  hnn,  "take 
t/tis  bottle,"  the  metaphor  is  natural  and  obvious  ;  but  if  he  said, 
handing  him  a  bottle  of  milk,  "thisbotth^  is  wiix-,"  tlie  metaphor 
would  then  indeed  be  foolish,  extravagant  and  iiiiiiitelligible. 
Mr.  Pope  has  quoted  the  words,  "  this  is  my  hlofid  which  is 
shed  tor  many  for  the  remission  of  sins."  This  is  vuc  of  the 
strongest  proofs  in  support  of  the  doctrine  of  tiansiib-timtiation. 
If  the  expression  was,  *'•  shall  be  shed,"  it  might  seem  to  militate 
against  that  doctrine.  But  the  expression  "  is  slud,"  proves  that 
Christ  offered  himself  to  his  Fatlu  r  l)f  (ore  h«^  had  actually  ful- 
fered,  and  applied  the  graces  am\exed  to  the  sacrament  before 
he  had  actually  sufTered  on  the  cross.  The  graces  which  were 
to  flow  from  that  offering  he  here  applied  ii;  the  sacrament,  for 
if  not,  there  was  no  sacramenl  instituted.  \ow,  if  he  applied 
the  graces  before  his  death  in  llie  sacramein,  I  am  at  a  loss  to 
know  why  the  action,  having  taken  place  previously  to  his  death, 
should  form  any  bar  to  the  doctrine  of  transubstantiation. 


i 

■I 

1 

1 

-  1 

i'  i 

h. 


i! 


!l« 


I' 


V; 


t'': 


220 


THE  DOCTRINE  OF  TRANSUBSTANTIATION. 


R'li 


Ml 


St.  Cyril  of  Jerusalem  has  been  quoted  by  my  friend.  You 
shall  hear  him  again,  and  you  can  then  decide  whether  it  be  not 
extremely  foolish  to  introduce  that  holy  Father  as  opposed  to 
transubstantiation.  After  quotinjj  the  words  of  St.  Paid,  "1 
have  received  of  the  Lord  that  which  I  also  have  delivered  unto 
you,"  he  proceeds  to  say  : 

"This  doctrine  of  thn  hicssrd  Paul  mny  be  sufficient  to  .Jafisfy  you  con- 
cerning tilt'  divine  mysterirs  wliicli  you  iiave  received,  that  you  have  been 
made  partalters  of  the  body  and  blood  of  Christ.  The  bread  and  wine,  which 
before  the  invocation  of  the  adorable  Tiinity  were  nothing  but  bread  and 
wine,  [)ecamc  after  this  invocation  tlie  body  and  blood  of  Christ.  The  Eiichar- 
istic  i)rcad,  after  the  invocation  of  the  Holy  Spirit,  is  no  longer  common  bread, 
but  tile  body  of  Christ. — Wiierclbre,  I  conjure,  my  brethren,  not  to  consider 
them  any  more  as  common  bread  and  wine,  since  tiiey  are  the  body  and 
blood  of  Jesus  Christ,  acconhng  to  hi.s  own  words;  and  allhouah  your  senses 
might  sK'ii^est  tlmt  to  you,  let  taith  confirm  you.  Judge  not  of  the  thing  by 
your  taste,  but  by  faith  assure  yourself,  without  tlie  least  doubt,  that  you  are 
honoured  witli  tiic  body  and  blood  of  Jesus  Christ.  'I'liat  which  appears 
bread  is  not  bread,  though  the  taste  judge  othenrise — the  wine  which  you  see, 
and  which  tct^les  like  icine,  is  not  wine,  but  the  blood  of  Christ." 

Here  St.  Cyril  impresses  on  us  to  believe  the  real  presence 
of  Christ  in  the  sacrament,  thougii  the  doctrine  may  appear  con- 
trary to  some  of  our  senses.  Every  thing  which  St.  Cyril  here 
says,  makes  for  the  doctrine  which  I  now  advocate  ;  and  Mr. 
Pope  will  perform  a  greater  minicle  than  tiansiibstanlialion 
itself,  if  he  shall  demonstrate  that  St.  Cyril  was  opposed  to  (hat 
doctrine.  [  wonder  why  all  those  Fathers  should  take  such  ex- 
traordinary pains  to  impress  upon  the  minds  of  their  hearers  the 
absolute  necessity  of  believing  contrary  to  their  seeing,  touching, 
and  tasting,  if  there  were  nothing  in  that  sacrament  but  the  ele- 
ment of  bread  and  wine. 

My  friend  has  quoted  St.  Augustin  likewise.  From  what 
I  have  quoted  already,  touching  the  sacraments,  from  this  great 
Father  of  the  church,  you  can  easily  perceive  that  he  speaks  most 
plainly  of  transubstantiation.  On  the  33d  Psalm  we  find,  that 
he  even  calls  this  mystery  the  sacrifice  of  the  body  tmd  blood  of 
our  Lord.     I  shall  give  you  his  original  words  : 

"F.rat  autein,  ut  nostis  sacrifieium  Judieorutn  in  victimus  peccorum  secun- 
dum ordiiium  Aaron,  et  hoc  in  mysterio;  nondum  erat  saciilicium  Corporis 
et  sanguinis  donii'ni  (luod  noiunt  tid( Ics  et  qui  evangelium  legerunt,  (juod 
eacrificiuni  nunc  ditl'usum  est  in  toto  orb6  tenarum." 

"There  was  yc  are  aware,  iirst,  the  sacrillee  of  the  Jews,  which  consisted 
in  victims  of  cattle,  according  to  the  order  of  Aaron ;  and  this  in  a  mystery. 
The  sacrifice  of  the  body  and  blood  of  our  Lord  was  not  yet  instituted,  which 
the  faithful  know,  and  those  who  read  the  gospel,  which  sacrifice  is  now  es- 
tablished throughout  the  whole  world." 

If  there  be  nothing  in  the  sacrament  of  the  Eucharist  but  mere 

elements  of  bread  and  wine,  it  could  not,  nor  ought  it  to  be  called 

a  sacrifice.     But  St.  Augustin  styles  it  the  sacrifice  of  the  body 

and  blood  of  our  Lord.     It  is  manifest  then  that  he  held  a  total 


<    I 


7. 

nd.  You 
r  it  be  not 
pposed  to 
Paul,  "1 
^•ered  unto 

sCy  you  con- 
u  have  been 
,  wiiio,  which 
It  broad  and 
Tlui  Euchar- 
iivimou  bread, 
at  to  fonsider 
\\w.  body  and 
vh  xjouf  senses 
"the  thin<»  by 
I,  tbal  you  are 
vbicb  apinara 
,vhicb  you  see, 

-a\  presence 
appear  con- 
t.  Cyril  here 
c;   mid  Mr. 
ubstanlii\tion 
posed  to  that 
:ake  such  ex- 
r  hearers  the 
no;,  touchmg, 
t  but  the  ele- 

Froni  what 
om  this  great 
spf  aUs  most 
we  find,  that 
and  blood  of 


prccorum  sccun- 
Iti.iuin  Cov\)on9 
11  legcrunt,  quod 

which  consisted 
his  in  a  mystery, 
instituted,  whicti 
irifice  is  now  es- 

larist  but  mere 
i  it  to  be  called 
ce  of  the  body 
he  held  a  total 


THE  DOCTRINE  OF  TRANSUBSTANTIATION. 


221 


change  of  the  elements  into  the  body  and  blood  of  Christ. 
When  therefore  he  s[)eaks  of  the  sacrament  as  something  spir- 
itiial,  he  only  draws  a  distinction  between  the  body  and  blood 
of  Christ  in  a  carnal  or  gross  sense,  and  between  the  body  and 
blood  of  Christ  in  a  true,  substantial,  but  sacramental  sense. 
The  first  was  the  error  of  those  at  Capernaum,  as  St.  Augustin 
himself  describes  it.  "  Quomodo  in  cadevere  dilatiiatur,  uut  m 
niacello  venditur."  The  second  is  the  true  and  orthodox  sense, 
as  the  same  Father  explains  it.  "  Quomodo  spiritu  vcgetatur." 
This,  I  think,  most  satist'actorily  reconciles  St.  Augustin's  ap- 
parent discrepancy.  I  here  request  that  you  will  reflect  upon 
the  passage  of  St.  Augustin,  where  he  describes  one  of  his 
priests  offering  up  the  sacrifice  of  the  mass  for  the  servants  and 
cattle  of  Tribune. 

I  could  quote  several  other  passages  from  St.  Augustin,  if 
his  authority  were  called  in  question,  on  that  subject.  I  have 
sixty  or  seventy  Fathers,  (Iffuatus,  Justin  Martyr,  Irenteus, 
TertuUiati,  Origen,  llyppolitus,  and  Cyprian,  &c,  &c,  &c,) 
whom  I  could  also  qur)te  if  time  permitted.  The  extracts  are 
here  on  the  table.  1  take  not  their  words  vtnlatis  mutandis,  but 
I  am  ready  to  read  whole  passages  from  them,  where  they  treat 
on  this  subject  professedly.  St.  Augustin,  you  will  remember, 
in  his  (Commentary  on  tlie  words  of  the  3Iid  Psalm,  "  ferebatur 
in  maiiibus  suis,"  says  that  our  Lord  carried  his  body  in  his  own 
hand,  at  his  lust  supper.  After  such  passages,  it  is  idle  and 
foolish  in  the  extreme  to  quote  St.  Augustin  as  opposed  to  the 
doctrine  of  transubstantiation. 

I  shall  now  proceed  to  notice  the  other  objections  advanced 
by  Mr.  Pope.  The  book  of  Gelasius  is  doubted  by  many 
critics,  and  it  is  uncertain  whether  it  was  written  by  Pope  Gela- 
sius,  or  by  Gelasius  Cyzinicus.  But  even  supposing  it  to  have 
been  written  by  Pope  (jlelasius,  I  am  here  ready  to  show  that  it 
proves  nothing  against  the  doctrine  of  transubstantiation,  as 
llawarden  has  plainly  demonstrated.  Mr.  Pope  has  quoted  the 
ancient  Liturgies  to  show  that  prayers  were  ofii^red  to  God  to 
change  the  ele(nents  after  the  words  of  consecration  had  been 
pronounced.  Dr.  Brett,  a  Protestant,  and  who  was  by  no  means 
favom-ably  inclined  to  Popery,  translated  all  the  ancient  Litur- 
gies from  the  origirml  Greek.  I  am  ready  to  prove  from  every 
one  of  them,  that  the  sacrifice  of  the  Mass  and  transubstantia- 
tion were  derived  fVom  the  Apostles,  and  believed  throughout  the 
church,  both  eastern  and  western.  In  the  Liturgy  of  St.  James, 
which  has  been  quoted  by  Mr.  Pope,  after  the  words  : 

"  Tills  is  my  body  which  is  l)rokpn  and  given  for  you,  for  tiie  remission  of 
sins."  "  Tliis  is  my  blood  of  the  New  Testament,  which  is  shed  and  given 
for  you  and  for  many,  for  the  remission  of  sins." 

1»* 


■I 


1^ 


2%2 


THE  DOCTRINE  OP  TRANSUBSTANTI ATION. 


And,  (it\er  ^otne  pruyers,  ho  thus  addresses  hiiuself  to  AU 
mighty  God, 

"SeiuJ  down,  O  Lord,  this  lliy  most  lioly  spirit  upon  na,  and  upon  tlippe 
holy  iiillls  hi:rc  »v.t  hLfore  th«!e:  thut  hy  his  holy,  good,  and  j|;lorioii8  prist iico 
he  may  siinctily  and  niako  this  hread  the  hody'of  thy  Christ,  and  this  cup  iho 
precious  hlood  of  thy  Christ." 

It  was  here  objected  thiit  tlie  Greeks  did  not  beHeve  in  trai\- 
substantiiition,  because  after  the  words  of  consecration  they 
prayed  :  "  Make  this  bread  the  holy  body  of  thy  Christ,  and  this 
cup  the  precious  blood  of  thy  Christ."  But  this  objection  was 
fully  answered  by  the  Greeks  themselves  in  the  council  of 
Florence,  who  by  the  mouth  of  Isidorus,  metropolitan  of  Syria, 
and  le<j;ate  of  the  |)atriarch  of  Antioch,  and  one  of  the  sevei. 
deputed  by  the  Greek  prelates  to  ilispute  with  the  Jiatins,  rejilied 
that  the  Greeks  did  unanimously  believe  the  consecration  to  be 
valid,  and  the  change  to  be  etfected  by  the  words  of  Christ :  — 
"This  is  my  body — this  is  my  blood;"  and  that  they  dilfered 
from  the  Latin  church,  merely  as  to  the  nianner  of  explaming 
themselves,  lint  that  having  found  the  above  prayer  in  the 
missals  of  Saints  Basil  and  Chrysostom,  which  they  then  u>ed, 
and  which  were  extant  without  any  alteration,  lon^  before  the 
time  of  their  se[)aration  from  the  Jjatin  church,  tin  )  did  not  think 
fit  to  discard  it.  I  shall  give  you  the  words  of  Isidorus  himself 
as  they  were  taken  down  by  the  interpreter  of  the  said  council : — 

"Hoe  Missale  quo  utimur  est  traditum  a  Basilio  et  beato  Chrysostomo: 
Utehainur  auteni  eo  ante  tempus  scliismatis,  noc  ali(jua  t'utta  f.*t  niulalio: 
tamen  occidtuitalis  Ecclfsia  iiunqiiam  (^'  hot;  verbuin  licit,  vith.'licct  cum 
t'ueriiniis  coiicordcs,  ct  ad  eundciii  lincni  tcudontcs;  .secundum  rem  dicinuis 
idem,  eteredimus  id  tjuod  contieit  mysterium  esse  sermonem  Domini,  et  Oomi- 
nicain  vocem  c  se  efli'ctricem  divinorum  munerum.et  ilia  vox  semper  ex  pi  icatur 
a  sacerdote,  et  sus^eipit  sacerdea  quod  vox  replicata  aptetur,  et  yit  eatlem  vox 
cum  voce  tJomini ;  et  ut  ita  aptetur,  invocatur  spiritus  sanctus  et  supplicat 
sacerdos,  ut  per  virtutem  spiritus  saiicti  concedatur  j^ratia  ut  vt)x  rep(  tita 
effi(;iatur  ita  eflietiva,  ut  verbum  Dei  fuit ;  et  ita  crediiims  consummutiva 
fieri  per  illam  orationem  sacerdotis.  Dominicm  voces  habent  operalionem  nt 
semina,  quia  sine  semine  non  potest  etHci  iVuetus;  ita  in  htic  tlominiea  voc(;: 
tamen  ubi  cadet  semen,  eget  aliis  instrumentis  ut  sacerdotis,  altaris,  oratio- 
num,  imde  cri.'dimus  ])er  lioc  vobiscnni  esse  Concordes." 

"This  Missal  which  wt!  use  was  delivered  to  us  by  St-  Basil  and  St.  C'lny- 
sostom,  and  it  is  the  same  we  used  before  the  tiiueof  the  schism:  nor  is  there 
any  change  made  in  it ;  yet  the  Latin  church  never  made  any  exception  on 
this  iiead,  inasnmcii,  as  we  were  ofonc  accorti,  and  tending  to  the  same  end. 
Wc  in  reality  say  the  same  thing,  and  believe  that  that  which  comi>letes  the 
mystery  is  the  word  of  the  Lord,  and  that  the  word  of  our  Lord  produttes  the 
divine  gifts,  anti  that  the  word  is  always  expressed  by  the  priest,  and  the 
priest  takes  care  tliat  the  word  repeated  should  [h\  adapted  to,  and  be  the 
same  with  th(!  word  of  our  Lord  ;  and  that  it  may  bt^  so  adapted,  the  Moly 
Ghost  is  invoked,  and  the  priest  prays  that  by  virtue  of  the  Holy  tjhost 
grace  may  be  granted,  liiat  the  repi.'ated  word  may  be  inaiie  as  elli.ctive  as 
Uie  word  of  God  was.  And  so  we  believe  that  it  becomes  consununated  by 
that  prayer  of  the  priest.     The  words  of  our  Lord  are  operative  like  seed, 


ON. 

ISC  If  to  Al« 

11(1  upon  tlu'fo 
)riniirt  priyi'iico 
nd  tli'iH  (III'  ll'U 

lievp  ill  traii- 
cnition    lliey 
iiist,  and  this 
(bjoctioii  WHS 
e  couucil  ut* 
itan  of  Syria, 
of  the   sevei. 
iiitinsjvrplieti 
c ration  lo  bn 
of  Christ  :  — 
tlu>y  dilft'ieil 
of  explaining 
prayer  in  tho 
ley  then  n>e(l, 
n^  before  the 
I  did  not  lliink 
idorus  himself 
aid  council: — 

to  Chiysosfomo: 
til  r?t  mutatio: 
it,  vidulicct  emu 
linn  R'ni  (lii'iiinis 
Domini,  tinoKii- 
seniperfxiilicatur 
Pt  sit  t;iuli'n>  vox 
tus  ol  snpplicut 
i\t  vox  itpi  lita 
IS  conHummativa 
t  ()|-veiiitioniin  nt 
ic  dt)niiniru  voce : 
is,  altaris,  t)iulio- 

asil  and  St.  Clny- 
liwrn:  nor  is  tlure 
any  exception  on 
-^  to  tlio  saiiio  end. 
ncli  coinplitts  tlie 
Lord  products  llio 
lu  priest,  and  tlie 
d  to,  and  bo  Ui" 
dapti'd,  the  Holy 
the  Holy  Cihost 
lie  as  eilletive  a3 
i  consnnnnated  by 
poralive  like  seed, 


THE  DOCTRINE  OP  TRANSUBSTANTIATION. 


22S 


for  as  fruit  cannot  bo  produced  without  seed,  so  it  is  in  tliia  word  ofour  Lord; 
yet  where  thi^t  need  falls  it  requires  other  instruments,  for  example  a  priest, 
an  altar,  and  prayers,  whence  we  believe  that  in  this  matter  wo  substantially 
accord  with  you." 

Mr.  Pope. — Mr.  Maguire,  in  maintaining  the  doctrine  of 
transubstantiation,  obaerved,  that  it  is  such  a  mystery,  that  a'o 
are  not  to  pry  into  it,  and  endeavoured  to  institute  a  comparison 
between  it  and  the  doctrine  of  the  Trinity.  I  deny  altogether 
that  any  parallelism  exists.  On  the  doctrine  of  the  Trinity  we 
are  incapable  of  exercising  our  senses.  Man,  by  the  mere 
exercise  of  sense,  cannot  Hnd  out  the  Almighty.  An  infinite 
distance  exists  between  the  Divine  nature  and  my  faculties. 
But  my  senses,  in  their  legitimate  province,  are  a  divine  reve- 
lation, and  the  direct  inlets  of  knowledge  to  the  mind.  Though 
they  cannot  investigate  the  nature  of  God,  for  it  is  above  their 
reach,  I  can  bring  one  and  all  of  them  to  bear  upon  transubstan- 
tiation ;  and  their  united  testimony  is,  that  the  bread  is  bread, 
and  the  wine  is  wine.  Hence  no  parallel  can  be  drawn  between 
transubstantiation  and  the  doctrine  of  the  Trinity. 

My  friend  has  said,  that  the  onus  rests  on  me  to  show,  that 
Melchisedech  made  an  offering,  in  order  to  demonstrate  the 
priesthood.  I  answer,  that  it  is  quite  sufRcient  for  me,  that  God 
has  called  him  a  priest.  I  have  already  referred  to  Roman 
Catholic  authority  to  show,  that  the  word  translated  "  brought 
FORTH,"  is  properly  rendered,  the  original  expression  having  no 
reference  to  oblation  ;  that  the  word  rendered  *^/or"  in  the 
Douay  Bible,  does  not  signify  ^^/or,^^  but  "  and,^^  and  that  the 
latter  part  of  the  eighteenth  verse  is  a  separate  clause. 

Mr.  Maguire  has  told  us,  that  two  and  two  make  four.  Does 
he  mean  to  introduce  this  arithmetical  calculation  to  illustrate 
the  proposition,  that  Ihal  which  has  all  the  properties  of  bread  is 
flesh?  Such  a  position  I  maintain,  is  absurd,  opposed  to  the 
common  sense  of  mankind,  to  the  testimony  of  our  senses,  and 
contradictory  to  the  doctrines  of  holy  writ. 

My  friend  has  said,  that  the  body  of  Christ  came  down  from 
above  in  consequence  of  his  preternatural  generation,  through 
the  power  of  the  Holy  Ghost.  I  would  refer  him  to  the  language 
of  the  Athanasian  creed,  which  Mr.  Maguire  has  subscribed. 
That  formulary,  speaking  of  the  Saviour  says,  "God  of  the 
substance  of  the  Father,  begotten  before  the  world,  and  man  of 
the  substance  of  his  mother,  born  in  the  world."  So  much  for 
Mr.  Maguire's  theological  accuracy. 

My  friend  has  said,  that  the  council  of  Trent  holds,  that 
although  man  may  partake  of  the  body  and  blood,  soul  and 
divinity  of  Christ,  yet,  if  he  possesses  not  the  grace  of  God,  he 
shall  perish.     I  would  ask  a  simple  question.     Why  should  the 


5'      I' 


i''- 


1       -.; 


1 


22i 


TIIR    roCTIUNR    OF    TR ANHUnSTANTI  \TiniV. 


cntiiD'i)  of  Tn'iil  liikr  one  \m\{  of  mir  Siivi«»iir'.-t  wonis  litciiilly, 


uiu 


(I   II)  otluT  |i!isH.'i^«>s,  wtii'ir  llir  sni|ttiii<'  inilitatcs  ii;^ains 


III 


10 


virWH  oI'iIjc  rliiiirh  ol"  Koiiir,  irjcct  llic  lilniil  s(■n^^•  { 


iMr.  IMii:^uir<'  litis  said,  it'  llir  Siivioiir  Innk   tlw  door  in  li 


IS 


hands  and  said,  "I  am  tins  door;'*  or  ii'  li<>  took  llic  viiu>  in  his 


land,  and  suit 


I,  "I 


ll 


am   tins  viiir 


tl 


ic   case  woiiltl   hav<'   lnM'n 


ditlV'rt'iit — lint  mrlliinks  liaiisiilislaiitiation  is  still  more  altsind  ; 
for  h(>  sn|)|H)s(<s  Christ  to  iiitiiiiatr,  ''  Here  am  I,  sitlm^>;  with  you 
lit  llio  talilc,  firi'iiinsfrihi'd  as  to  my  humanity,  and  this  hit  of 
hi'cail  whic'.i  I  h<dd  in  my  hand  is  my  hody  ;  I  ^lasp  llii.s  hody 
within  tin-  palm  of  my  hand,  and  I  ^ivc  tins  hody  I'roin  mysclt' 
to  yon.  I  ^ivc  mysclt' tVoiii  invscit',  lo  hr  partaken  otlx'Torc  my 
ryes."  My  iVinid  has  rrirrrcd  lis  to  ihr  mariia^o-l'nist.  I  am 
glad  that  hr  has  riMmiidfd  ns  ol' a  .saisih/r  traiHiili>tantiatioii.  I 
ima;;iti(>  that    the  ^iirsts  saw  that   tlic  wau-r  was   cliaii'j.rd   into 


niiH',  and   iVom   tlwir  laslc  also,  were  conscioiis  of  thr  <  I 


la 


Mv  I 


riiMid   pcri'nvos. 


that  tl 


»«« 


H'y  had  only  l<»  rxrrnso  tlioir  si.iises 


to  discoviM-,  that  that  wIikIi  had  hccii  water,  willi  all  the  proper- 
ties  of  watiT,  was  now  wme,  with  all  the  profierties  ol"  wine. 

If  Mr.  Muijnire  allowed  his  llock  lo  exercise  their  senses, 
they  too  wonid  tiiid,  that  after  t-onseeration  the  IikiuI  is  still 
bread,  and  the  wine  still  wine.  Mr.  Ma^nire  has  made  an 
extraordinary  statement,  that  Christ  oU'ered  himself  up,  lieloro 
he  otfered  himself  up !  He  should  he  loath  to  throw  out  iiisin- 
uiitioiis  against  the  corieotness  (»f  my  quotations — I  have  already 
exposi'd  him.  Was  he  not  detected  yester<lay  in  a  (piotation 
from  a  work,  to  the  oritriiml  of  which  I  referred  you  '.  lie  sayn, 
that  he  quotes  I'rom  orifrinals — I  will  not  ehaiffe  my  fiiend  with 
an  intention  will'iilly  to  mislead  ns, — he  was,  1  will  atlmit,  him- 
self deceived,  having  implicitly  ••ontided  in  the  quotations  placed 
in  his  hands;  but  I  say,  Mr.  Magniie  .should  he  cautious.  1  have 
several  other  quotations.     St.  Auguslin  says  upon  the  words: 

"'  Mo  ye  have  not  ulwoys.'  He  speaks  of  the  pieaence  of  liin  hody ;  yo 
shall  have  iiie  according  to  my  nrovidenec,  aicordiii;:  loinajcalv  and  iiivisil)lo 
grace;  but  according  to  the  llesli  wliieli  the  Word  assiiiiitii,  at'(  (>rdin<>,  to 
tliat  whic'lt  was  horn  of  the  Vimiii  Mary,  ye  shall  not  iiave  nie  ;  therefore, 
because  that  he  conversed  with  his  disciples  forty  days,  he  is  ascended  up 
into  heaven  and  is  not  here." — Tract  50  in  Joan.  Edit.  Basil.  I  .'iUG. 

Yet  the  church  of  Home  says,  that  the  body  of  Christ  is  on 
every  altar !     In  the  23d  epistle — 

"If  the  sacraments  (says  lie)  had  not  some  resemblance  of  these  things 
whereof  they  are  sacram<Mits,  they  would  not  be  saerameiifs  at  all ;  but  from 
Uiis  resenibianee  they  take  for  the  most  part  the  names  of  the  things  which 
they  represent ;  tliereforo,  as  the  sacrament  of  the  boJy  of  Christ  is  in  somo 
manner  or  sense  Christ's  body,  and  tiie  sacrament  of  his  blootl,  is  the  blooy 
of  Christ,  so  the  sacrament  of  faitl)  (meaning  baptism)  ia  faith."— 23d.  £pii*t 
Tom.  it,  p.  93. 


'ION. 

(.  «lo«»r  ill  l>|» 
llu'  vim'  in  l»i^ 
,Ui  luivi'  »)«'»'ii 
limn-  altsuitl ; 
iiUin-.',  wi»»i  y'»> 
,ihI  ihii*  »'it  "1 

iuisp  0»i«  i""'y 
u-  iVniii  invHi'l' 
,„  of  1)1  loll'  «»y 
,,..|\ast.  I  am 
i^»>t;intiiiti»»n.  I 
4  rlmniM'tl  inlo 
of  llu-  «  hanne. 
■isc  then  s»;nseH 
\,  all  Ui«'  i>r»>l>«'>- 
ti»>s  ol"  \\ii»»'» 
se  thi'ir  scnsi'S, 
In,  ImiuJ  in  s>»l^ 
le  has  in»il«'  »" 

Inistlf  up*  ^"''*'!''' 
t\»ro\v  out  ii»«>"- 
1  liave  rtliciuly 
;,v  in  a  »iu()lati(»n 
you!     Ht' nay^s 
,.  my  tn«n(i  uith 
'  will  admit,  Imn- 
uotalions  iilaccd 
autious.     Ihnve 
,pon  thf  words : 

„(.,.  of  l>i>^  ^H.<ly,  vo 
„ai.-8tv  an.l  .nvis.l. le 
.sam.'.l,  a»t onlin-  to 
l,i,vo  uw  ;  lluri-  ore, 
»  lie  lA  ascended  up 

ly  of  Christ  is  on 

Lncc  of  these  tilings 
l.nts  ..t  all ;  but  hoin 
Is  of  the  tl>inil8  which 
1  of  Christ  is  w  fomo 
lis  blood,  is  the  hW 
|i3fuith."-23dEp"<» 


THF,    DOiTW    M".    i)V    Til  A  NSIt  nsT  ANTI  ATION. 


22ft 


III  tlii^  |»aH-<ao;<'  St,  \ii;u;ustiii  sIhuvs  (lir  iih  iiiiiii!!:  of  llu-  words 
(Mii|ilov<'d  lit  (l('sin|ii;it«^  III!'  Kiii-liari-t,  and  i'V|ihiiiis  many  ol  tli<r 
Hlioii;;  rxprt'ssioiH  In  he  luiiiid    III  Mr.   IVInouiir'.s  <|iiotali(UlM. 

Si.  (Ii'jiii'iiI  of  Mivxaiidria,  wlio  livi'd  in  llio  Ht-eoiid  (.ciiliiry 
Hiiys, 

*'  Iiiii«tniii  li  iiH  ( Ijiri-it  lii'i'iiiri'd,  that  the  hniid  whitji  I  nivc  you  Im  my  tti-nh, 
and  in:iMiiiiirh  iin  llcsli  >■'  ini.'ilfil  liy  IiIchiiI,  ihriiliiri'  Ihr  wiiii'  ih  ALLKiiOiii* 
*'Ai.i.Y  I  Ai  I.K.I)  liloiid.      I*irilii '.   I  .ill.  I,  1.  li,  |i.  |0|.     h'or  tin- uiikI  is  ai.i.k- 

(JOIlMAIIY     l<KM(iN  A  I'K.II    l)V   IllllriV   dllli'll'lll     MMIIIIH,   Hllrll   ll'l  MM'lll     IIImI     IIi'hIi, 

and  iHiiiiisliiiii'iil,  and  Im  ad,  and  lilond,  and  milk  ;   iiir  tin:  l.otd  ih  all  tliin<.{H 


lor  llir  rnjoyini'iit  ol  mm  who  have  Itciirvrtl  ni  hiin.  Nor  li  I  any  onr  tlinik  wo 
H|>i'iik  slian'j,<'ly,  whin  wf  xiiy  ilmi  tmlk  is  ai.i.kijohk  ai.i  v  imlkd  llu-  hlood 
of  the  I. Old,  lor  iH  not  winr  iikt'wiHr  Ai.i.iccioitK.Ai.i.v  (  aij.ku  hy  (iii;  very 
BaiiH'  a|i|i<'ilatioM  .'" — l'(r<la<;.  Iih.  i,  v.  (»,  p.  |i)r>. 

A;raiii. 

"Thr  Hi:ri|itMr)-,  tlnvi,  liaH  nainud  wine  a  mtstic  simboi.  of  tlx!  Iioly  blood." 
— Ihid.  Ill),  li,  c.  '^  |i.  I.M). 

A  {rain, 

"  Ih-  well  aMsiiri'fl,  that  f'hrJHt  al;4o  liiinnrlf  partotik  of  wirif,  innHiniich  an 
lio  also  waN  a  man,  lie  moreover  IdeMsrd  thr>  wine,  .sayiiiL',  take,  drink  ; 
fiiis  iM  my  hlood,  the  hlood  of  the  vine.  The  eoiiHerraled  li(|iiiir  of  exliiiani- 
tion,  therefdre,  ai.i.K(;oi(I<;ai  i.T  iiKniK.Ht.NTs  tin;  Word,  who  |ii)iired  hiniHtilf 
out  on  hidialf  of  many  li)r  llie  reiiiisnion  uf  Niim." — Ihid.  iih.  ii,  c.  '2,  |>.  I  jH. 

1  liav*^  various  othrr  quolatioii.s  to  (ho  siiinit  (dlcct,  i>ut  my 
time  is  loo  priu-.ioiis  to  [u^  r.xpciidrd  in  reading;  tli«>iii ;  you  can 
judo;(^  wlii'lhir  tlicy  arr  not  stroiiju'r  than  lliosc  which  my  liicnd 
has  cited.  I  am  convinced  that  tint  (piotatioiis  which  L  have 
rcail,  arc  correctly  jfivcn.  My  oppoiiuiit  Im.s  doulitcd  that  pas- 
sao;o  of  Fopo  («clasius  : 

"Certainly  thn  saorninenfs  of  the  body  and  blood  of  thn  Lord  which  ore 
received,  ari'  a  divine  lliiii'.'i  iieeiiiiMi!  liy  tlie.se  we  are  made  partakers  of  tlio 
divini"  nature;  iie\crtiic!(  ss  llir.  suhstimir  or  ii(U}ire  cj  tin:  lirtad  and  vine 
ceitn's  iiol  to  fxisi,  and  assuredly  tin:  imn'rt.  anil  simililnilc  of  the  liody  and 
idooil  of  (  Mirist  are  eeli-hrated  in  the  action  of  llie  iiiysleri<'S." — l)e  duab, 
Clirhti  «V«/(/r.  IJoiit.  Js^st,  tt  Ettlych.  in  liiblinth.  Pair.  vol.  iv,  p.  122. 

My  friend  tells  me  that  this  book  is  doiilited  ;  hut  there  is 
strouocr  reason  wliy  my  passajijes  should  he  <renuiue  tliaii  his. 
Vrotcstaiits  iiavc  no  i»ilp.v  e..rpiir}^ah)riiis  to  whicli  t!ie  I'athera 
must  Ix;  subject — "  Scdiiis  est  Dei  adorari"  is  pur^''ed  by  that 
index  from  the  index  ol"  the  works  of  .\thiuiasius  and  Auj;ustin — 
and  if  a  doctriim  of  that  nature  coidd  be  pnr<red.  is  there  any 
reason  to  doubt  that  the  passages  which  remain  nnloiic/icd,  are 
tlie  ifeniiine  sentitnonts  of  their  originals. — Adorari  solius  Dei 
est:  (adoration  belong.s  to  God  alone)  deleatur  e.x.  ind.  oper. 
Athanasii  Indice  lib.  Prohib.  et  Expurg.  p.  62.  Madrit.  An. 
1627.     Item  ex  In.  Oper.  St.  August,  ibid.  p.  56. 

Mr.  Maguire  has  produced  passages  from  Luther.  I  a.sk  hira 
in  the  face  of  the  world  to  produce  the  places  from  which  they 


^  ll  '  I 


-1  it 


i' 


226 


( 


TI'E    DOCTRINE    OP    TRANSUBSTANTIATION. 


are  taken.  ...  hey  carry  upon  the  face  of  them  their  own  refuta 
tion.  I  am  satisfied  that  many  of  them  were  never  uttered  by 
that  eminent  and  intrepid  reformer,  the  great  and  mighty  Luther. 
As  to  the  liturgies  to  which  I  referred,  in  order  to  meet  my  oppo- 
nent on  his  own  2;roimd,  they  have  httle  weight  with  me  ;  but 
they  show  the  opinions  of  the  individuals  who  used  them,  upon 
the  sul)ject.  The  Greeks  gave,  I  imagine,  but  a  lame  and 
coiifiised  account  of  them  at  the  council  of  Florence,  and  these 
liturgies  were  compo'ed  one  thousand  years  before  that  council. 
If  transubstantiation,  which,  the  church  of  Rome  says,  takes 
place  as  soon  as  the"  words  of  consecration  are  uttered,  was  held 
by  those  who  used  these  liturgies,  it  would  be  inconsistent,  that 
the  prayer  should  be  subsequent  to  the  words  of  consecration, 
and  that  even  after  consecration  they  should  continue  to  call  the 
elements  gifts.  I  admit,  that  the  expression  is  strong,  (but 
remember,  that  it  was  used  after  consecration)  namely,  that  God 
would  make  this  bread,  the  holy  body  of  Christ.  We  have 
learned  from  Augustin,  that  the  names  of  the  things  signified 
are  often  employed  instead  of  the  names  of  the  signs.  My 
friend  has  not  met  me  respecting  the  authors  of  the  mass  not 
believing  in  transubstantiation.  I  am  convinced  that  he  cannot 
controvert  my  proofs,  that  they  did  not  believe  in  that  doctrine. 
To  proceed  with  my  arguments — I  have  shown  that  the  Saviour, 
even  in  the  very  place  which  describes  the  institution  of  the 
sacrament,  as  well  as  elsewhere,  employed  figurative  language. 
What  reasotj  have  we  for  thinking  that  there  is  not  figurative 
language  in  this  passage  also?  I  shall  assign  to  you  my  reasons 
for  believing  lliat  the  expression,  "this  my  body,"  is  to  be  taken 
in  a  figurative  sense  also.  Our  Saviour  says,  "  do  this  for  a 
commemoration  of  me." — (Luke,  xxii,  19.)  I  ask,  if  the  real 
body  and  blood  of  Christ — if  Christ  himself,  be  substantially 
present,  how  the  Eucharist  can  be  observed  as  a  commemorative 
act?  The  connnemoration  of  a  person  betokens  that  the  per- 
son commemorated  is  absent,  not  present.  "  As  often  as  ye  eat 
this  bread,  and  drink  the  chalice,  ye  shall  show  the  death  of  the 
Lord  till  he  come." — (1  Cor.  xi,  25.)  There  are  innumerable 
figurative  expressions  in  holy  writ.  "The  seven  full  ears  are 
seven  years  of  plenty,  the  seven  lean  kine  are  seven  /ears  of 
famine." — (Gen.  xli,  26,  27.)  "  The  seven  candlestick-,  are  the 
seven  churches." — (Apoc.  i,  20.)  "  The  seven  heads  are  seven 
mountains." — (Apoc.  xvii,  9.)  In  the  passover  itself,  we  have 
the  expression,  "it  is  the  Lord's  passover,"  (Exod.  xii,  IL)  or 
as  the  Douay  version  renders  it,  "  it  is  the  phase  of  the  Lord." 
The  auxiliary  verb,  in  the  sense  of  "  represent,"  is  usual  to  the 
sacred  writers.  Recollect  too,  that  the  words,  "  this  is  my 
body,"  were  addressed  to  Jews,  who  were  accustomed  to  this 


ION.  » 

r  own  refuta 
er  uttered  by 
ighty  Luther. 
neet  my  oppo- 
vith  me  ;  but 
d  them,  upon 
;  a  lame  and 
ice,  and  these 
i  that  council. 
16  says,  takes 
ered,  was  held 
onsistent,  that 
consecration, 
nue  to  call  the 
s  strong,  (but 
mely,that  God 
St.     We  have 
lings  signified 
le  signs.     My 
f  the  mass  not 
that  he  cannot 
n  that  doctrine, 
lat  the  Saviour, 
stitution  of  the 
ative  languar  e. 
not  figurative 
you  my  reasons 
"  is  to  be  taken 
"do  this  for  a 
ask,  if  the  real 
je  substantially 
commemorative 
IS  that  the  per- 
i  often  as  ye  eat 
the  death  of  the 
are  iniumierable 
en  full  ears  are 
seven    /ears  of 
dlestick  .  are  the 
heads  are  seven 
ir  itself,  we  have 
,xod.  xii,  11.)  or 
,e  of  the  Lord." 
'  is  usual  to  the 
is,  "  this  is  my 
ustomed  to  thi« 


THE  DOCTRINE  OF  TUANSUBSTANTIATION. 


227 


style  of  language  at  the  feast  of  the  passover.  Justin  Martyr 
tells  us,  that  the  form  of  words,  used  at  the  passover  from  Ezra's 
time,  was,  "  this  passover  is  our  Saviour  and  our  refuge," — 
(Dial,  cum  Tryph.  p.  297.  Ed.  Paris,  1639.)— that  is,  this 
passover  represents  him,  who  is  our  Saviour  and  our  refuge. 
Bear  in  mind,  therefore,  that  our  Saviour  addressed  himself  to 
men  who  were  prepared  to  understand  him  in  a  figurative  sense. 
Further — the  Jews  were  forbidden  to  eat  blood  ;  (Lev.  xvii,  10, 
11,  12.)  would  not  the  feelings  of  the  Apostles  have  been 
shocked,  if  they  believed  that  the  Saviour  had  commanded  them 
to  partake  of  it.  The  prohibition  was  not  subsequently  repealed; 
for,  as  my  friend  has  observed,  the  council  of  Jerusalem,  as  he 
terms  it,  enforced  an  abstinence  from  blood.  Again,  if  the 
Saviour's  words  are  to  be  taken  literally,  they  would  do  away 
with  the  nature  of  a  sacrament,  and  contradict  the  prophecy 
which  says,  "  Thou  wilt  not  suflTer  thy  Holy  One  to  see  corrup- 
tion."— Psalm  XV,  10. 

Sac.-ed  Writ  says,  that  the  body  of  Christ  shall  not  see  corrup- 
tion :  but  the  elements,  even  after  consecration,  are  corruptible ; 
therefore,  we  argue,  that  they  cannot  have  been  transubstantiated 
into  that  body,  which  does  not  see  corruption.  Mark  the  con- 
sequence of  rejecting  the  testimony  of  sense  :  that  which  proves 
the  truth  of  Christ's  resurrection,  proves  the  falsehood  of  tran- 
substantiation ;  but  if  the  testimony  of  sense  is  to  be  refused, 
then  we  weaken  th"  evidence  for  the  Christian  revelation.  St. 
John,  in  his  first  epistle,  first  chap,  says, 

"  That  which  we  have  heard,  which  we  have  seen  with  our  eyes,  which  we 
have  looked  upon,  and  which  our  hands  have  handled,  of  the  word  of  Life: 
for  the  lite  was  manifested :  and  we  have  seen  and  do  bear  witness,  and 
declare  unto  you  the  life  eternal,  which  was  with  the  Father,  and  hath  appeared 
to  us :  that  which  we  have  seen  and  have  heard,  we  declare  unto  you,  that 
you  also  may  have  fellowship  with  us,  and  our  fellowship  may  be  with  the 
Father  and  with  his  Son  Jesus  Christ." 

When  Thomas  doubted,  the  Saviour  said  to  him, 

"Put  in  thy  finger  hither,  and  see  my  hands,  and  brmg  hither  thy  hand, 
and  put  it  into  my  side ;  and  be  not  faithless  but  believing." — John,  xx,  27. 

The  Saviour,  'tis  true,  added,  "  Blessed  are  they  that  have 
not  seen,  and  yet  have  believed."  But  he  did  not  say,  "  Blessed 
are  those  who  have  seen,  and  yet  have  not  believed  ;"  the  blessing 
was  not  to  those,  who  having  the  opportunity  of  seeing,  disre- 
garded the  testimony  of  their  senses,  but  to  those  who  not  seeing, 
yet  believed — who,  when  the  evidence  of  sense  was  wanting, 
yet  believed.  I  would  ask,  what  is  the  use  of  this  irrational  and 
extraordinary  doctrine  ?  I  will  tell  you — to  make  demi-gods  of 
the  Roman  Catholic  priests — to  raise  them  in  the  estimation  of 
the  people,  and  to  cause  the  multitude  to  look  up  to  them  as  men 


:i'l 


■  n 


"'   I 


i  i 


't 


228 


THE  DOCTRINE  OF  TRANSUBSTANTIATION. 


I;!. 


ii  ^  i 


who  c-an  create  their  God.  In  the  dark  ages,  an  account  of 
which  I  read  to  you,  when  the  priests  domineered  over  the 
intellects  of  men,  when  abuses  and  fictions  were  introduced,  was 
this  monstrous  doctrine  estabhshed.  You  have  heard  the  story 
of  the  mule — the  heretic  was  convinced — he  exercised  his  sensea 
on  the  miracle.  Now,  if  he  exercised  his  senses  on  the  miracle, 
why  should  he  not  have  exercised  the m  on  tiansubstantiation 
itself?  Permit  me  also  to  add,  that  the  Saviour  most  probably 
spoke  in  the  Syriac  language — and,  as  in  that  tongue  there  is 
no  word  signifying  "  to  represent,"  \.  as  under  the  necessity  of 
employing  the  auxiliary  verb.  I  now  call  upon  Mr.  Maguire  to 
meet  me  upon  the  question  like  a  man,  and  not  to  beat  about 
the  bush — to  use  a  vulgar  phrase. 

Mr.  Maguire. — I  hope,  gentlemen,  you  wish  to  hear  more 
than  one  side  of  the  question ;  if  you  are  sincerely  anxious  to 
know  the  truth,  you  will  hear  both  with  equal  attention.  My 
friend  has  called  upon  me  to  follow  him  step  by  step,  I  thought 
my  forte  throughout  this  discussion  was  the  use  of  argument,  and 
from  the  first  day  up  to  this  moment,  I  could  never  keep  my 
friend  from  preaching  sermons,  and  confine  him  to  the  question 
at  issue.  lie  denies  that  any  parallelism  exists  in  the  cases  of 
the  mysteries  of  the  Incarnation,  the  Trinity,  and  Transubstan- 
tiation.  But  he  there  calculates  without  his  host — has  he 
attempted  to  show  that  these  doctrines  are  not  mysteries?  Has 
he  quoted  texts  of  scripture  against  me,  as  I  have  against  him  ? 
Has  he  brought  forward  a  single  direct  text  from  scripture 
against  me?  One  th'iig  is  clear,  by  rejecting  trunsubstantiation, 
because  it  is  a  mys'crji,  this  gentleman  overturns  all  mysteries, 
and  is  become  a  professed  Socinian.  He  has  quoted  the  evi- 
dence of  the  senses  against  transubstantiation.  Kut  even  if  that, 
doctrine  contradicted  the  senses,  he  should  recollect  that  the 
senses  have  nothing  to  do  with  regard  to  a  mystery.  St.  Paul 
says,  "  Faith  then  cometh  by  hearing,  and  heiuing  by  the  word 
of  Christ."  I  call  on  Mr.  Pope  to  prove  that  transubstantiation 
is  not  a  mystery — I  call  upon  him  to  show,  that  we  are  not  to 
'believe  the  doctrine  because  it  appears  opposed  to  the  evidenro 
of  some  of  the  senses,  though  we  are  told  that  "  faith  cometh 
by  hearing,  and  hearing  by  the  word  of  Christ."  We  find  that 
St.  Paul  here  excludes  all  the  senses  as  judges  of  mysteries, 
save  the  sense  of  hearing  only.  If  the  senses  be  not  constituted 
as  the  proper  judges  of  mysteries  to  pronounce  upon  their  truth, 
then  all  his  reasoning  as  to  the  evidence  of  the  senses  falls  to 
the  ground.  St.  Cyril  of  Jerusalem  brings  forward  arguments 
to  shew,  that  the  evidence  of  the  senses  may  be  contradicted  in 
a  mystery,  and  I  have  quoted  St  Augusiin,  where  that  holy 


1 1 


'ION. 

account  of 
ed  over  tho 
oduced,  was 
Lid  the  story 
td  his  sensea 
the  miracle, 
Libstantiation 
ost  probably 
true  there  is 
necessity  of 
.  Miiguire  to 
)  beat  about 


0  hear  more 
ly  anxious  to 
ention.     My 
ep,  I  thought 
Tgument,  and 
ver  keep  my 
)  the  question 
J  the  cases  of 
[Transubstan- 
nost — has   he 
steries?    Has 
acainst  him  t 
rom  scripture 
ubstantiation, 
all  mysteries, 
Lioted  the  evi- 
ut  even  if  that. 
)llect  tluit  tho 
;ry.     St.  Paul 
g  by  the  word 
i.substantiation 
wo  are  not  to 
1)  the  eviden(  0 
"faith  Cometh 
We  find  that 
of  mysterier-, 
lot  constituted 
jon  their  truth, 
senses  falls  to 
ard  arguments 
contradicted  in 
here  that  holy 


THE  DOCTRINE  OP  TRANSUBSTANTIATION. 


229 


Father  says,  that  "  Christ  held  his  body  in  his  own  hands."     It 
was  absurd,  then,  on  the  part  of  my  opponent,  to  press  St.  Au- 
gustin  into  an  opposition  to  this  doctrine.     He  has  enlarged  upon 
the  senses  as  the  bulwark  of  our  faith.     The  senses  often  contra- 
dict themselves — or  rather  contradict  facts  ;  thus,  Joshua  seeing 
an  angel,  mistook  him  tor  a  man.     The  woman  at  the  sepulchre 
saw  two  young  men  at  the  tomb,  and  yet  the  scripture  tells  us 
they  were  angels,  and  God  appeared  in  the  form  of  man,  and 
yet  was  taken  for  a  mere  man.     Here,  then,  the  senses  contra- 
dicted themselves.     Again,  if  you  immerse  a  straight  stick  in 
water,  you  would  almost  swear,  were  you  to  believe  your  sight, 
that  the  stick  was  crooked.     In  natural  things  it  is  very  common 
to  see  the  senses  contradicted.     In  the  strict  sense  of  the  word, 
it  is  true  they  are  not  contradicted,  for  it  is  not  the  business  of 
the  senses  to  pronounce  judgment  according  to  the  principles 
of  philosophy ;  they  are  to  convey  the  impressions  made  upon 
them  to  the  mind — to  relate  merely  what  appears  to  them.     In 
respect  to  the  angel  and  the  stick,  they  merely  relate  to  the 
mind  what  appears  as  a  fact  to  them.     VVhen  a  man  sees  what 
is  called  a  wafer,  he  tastes  and  smells  it ;  and  here  I  grani  these 
senses  contradict  his  faith.     But  to  the  senses  we  oppose  the 
express  promises  of  Christ,  and  believe  with  St.  Paul  that  faith 
cometh  by  hearing;  and  tliai  our  Lord  bequeathed  to  man,  as  a 
test  of  his  love,  a  most  extraordinary  but  mysterious  legacy.     Aa 
Mr.  Pope  argu(!s  that  the  testimony  of  the  senses  is  tatal  to 
transubstantiation,  it  remains  for  him  to  show,  either  that  it  is 
not  a  mystery,  or  that  faith  cometh  not  by  hearing,  for  no  sense 
is  allowed  to  judge  of  mysteries,  but  the  sense  of  hearing.    Christ 
said,  *Uhis  is  my  body."     The  Apostles  heard  the  words  pro- 
nounced, and  tht^r  sense  of  hearing  was  the  only  judge.     We 
have  it  upon  their  testimony,  that  Christ  spake  the  words,  con- 
sequently our  faith  nmst  come  from  hearing.    ,How  will   my 
friend  prove  the  doctrine  of  the  Trinity?     It  contradicts  all  the 
senses,  save  that  of  heanr.g,  so  does  the  doctrine  of  the  Incar- 
nation.    If  thut  be  the  case,  if  angels  be  taken  for  men,  and  that 
the  senses  are  thus  led  astray,  it  is  absurd  to  say  tiiat  a  mystery 
is  not  to  be  believed,  because  it  contradicts  the  senses.     Mr. 
Pope  has  recurred  to  Melchisedecu.      I  challenged  him  to  show 
that  Melchisedech  ever  offered  u])  sacrifice  but  on  one  occasion, 
and  yet  he  is  called  a  |)riest  of  the  Most  High.     And  Christ  is 
called  by  the  royal  prophet  and  by  the  Apostle  Paul,  '•  a  priest 
for  eve»-  according  to  the  order  of  Melchisedech."    Melchisedech 
could  not  be  a  priest  without  oftering  up  a  sacrifice.     This  he 
did  when  he  offered  the  bread  and  wine ;  why  were  they  intro- 
duced ?    Evidently  to  show  that  he  made  an  offering.     Jerome's 
testimony  on  this  n'atter  is  preferable  to  that  of  Mr.  Pope.     I 

20 


'■M 


'. 


li 


i' 


V 


i 


i 
1 


-•9   ■ 


230 


THE    DOCTRINE    OF    TRANSUBSTANTIATION. 


■  &I 


care  not  for  the  Hebrew  ori<^inaIs,  as  they  are  called.  It  ia 
admitted  by  two  Protestant  divines,  Doctors  Wall  and  Mills, 
that  the  old  Italian  version  is  the  purest  copy  extant  of  the  Bible. 
I  have  all  the  Lutheran  churches  against  Mr.  Pope  on  this 
matter,  and  all  the  heretics  till  the  days  of  Berengarius.  He 
first  denied  the  doctrine  of  transubstantiation  ;  but  he  died  a 
convert,  and  was  heartily  sorry  for  his  fatal  error.  After  him, 
it  is  an  admitted  fact,  that  Zuinglius,  in  his  comment  on  the 
words,  "  Hoc  est  corpus  meuin,"  substituted  the  verb  "  repre- 
senfal''  for  the  verb  "  cs/,"  so  that  the  sense  would  run,  "  This 
represents  my  body."  And  this  doctrine  he  confesses  to  have 
received  from  a  spectre ;  but  he  adds,  "  Nescio  an  albo,  an 
nigro,"  "  I  know  not  whether  it  was  black  or  white."  Luther, 
in  the  most  ferocious  manner,  attacked  Calvin  on  the  subject. 
He  maintained  the  doctrine  of  the  real  presence  against  Calvin 
and  Zuinglius  ;  he  defied  them,  as  I  have  defied  my  friend,  to 
disprove  that  doctrine  by  arguments  drawn  from  scripture ;  he 
describes  them  as  differing  from  all  the  churches  in  the  world, 
and  from  the  Lutheran  churches  in  particular. 

My  friend  has  introduced  the  marriage  at  Cana  in  Gallilee,  to 
show  that  there  the  transubstantiation  was  made  palpable  to  the 
senses.  I  am  sorry  to  perceive,  that  he  is  unable  to  distinguish 
between  the  nature  of  a  mystery  and  a  miracle.  Because  Christ 
performed  a  miracle,  of  which  the  senses  were  able  to  judge,  of 
course  it  follows,  that  the  senses  are  able  to  pronounce  upon  a 
mystery.  Oh!  profound  argument — oh!  noble  logician.  Do 
the  doctrines  of  the  Trinity  and  of  the  Incarnation  fall  under  ihe 
judgment  of  the  senses  if  If  Christ  performed  miracles  to  con- 
vert the  Jews  and  Pagans,  it  must  therefore  follow,  according  to 
Mr.  Pope,  that  all  mysteries  are  false.  If  the  Incarnation  and 
the  Trinity  are  to  be  brought  under  the  cognizance  of  the  senses, 
then  the  doctrine  of  original  sin  must  be  rejected,  for  it  never 
can  be  understood  by  man,  nor  can  the  senses  reconcile  it  with 
the  divine  goodness  and  mercy.  I  introduced  the  marriage  at 
Cana,  to  show  that  it  is  not  incompatible  with  C/irist's  power  to 
work  the  miracle  of  transubstantiation,  because,  in  one  of  his  first 
miracles,  he  changed  water  into  wine,  which  was  purely  a  tran- 
substantiation. But  I  never  introduced  that  miracle  directly  to 
prove  that  he  instituted  the  mystery  of  transubstantiation  at  his 
last  supper. 

It  is  a  principle  in  logics  that  comparisons  are  not  to  hold 
throughout  all  their  bearings.  As  to  the  passage  fronj  Gelasius, 
it  remains  for  Mr.  Pope  to  prove  it  gennine.  Hawarden  has 
already  answered,  that  it  is  doubted  aiuongst  critics  whether  this 
work  was  written  by  Pope  Gelasius,  or  by  Gelasius  Cyzinicus, 
the  author  of  a  book  "  De  duabus  ChrLsti  Naturis."  The  writer 


3N. 

lied.     It  k 
and  Mills, 
if  the  Bible, 
jpe  on  this 
;arius.     He 
t  he  died  a 
After  him, 
lent  on  the 
eib  "  repre- 
lun,  "  This 
ses  to  have 
an  albo,  an 
."     Luther, 
the  subject, 
ainst  Calvin 
ny  friend,  to 
cripture ;  he 
in  the  world, 

1  Gallilee,  to 
Ipable  to  the 
0  distinguish 
cause  Christ 
}  to  judge,  of 
unce  upon  a 
gician.  Do 
all  under  ihe 
acles  to  con- 
according  to 
arnation  and 
)f  the  senses, 

for  it  never 
oncile  it  with 

marriage  at 
sVs  power  to 
ne  of  his  first 
(urely  a  tran- 
le  directly  to 
itiation  at  his 

e  not  to  hold 
om  Gelasius, 
dwarden  has 
whether  this 
js  Cyzinicus, 
The  writer 


THE    DOCTRINE    OF    TRANSUBSTANTIATION. 


231 


of  this  book,  whoever  he  was,  observetJ,  that  because  appear- 
ances or  accidents  continue  after  consecration,  we  must  carefully 
distinguish  between  the  appearances  and  the  reality,  viz. — the 
body  and  blood  of  Christ.     His  words  are — 

"  Et  tainen  esse  non  desinit  substanta  vel  natura  panis  ct  vini." 

"  And  yet  the  substance  or  nature  of  bread  and  wine  does  not  cease." 

Those  vyords  are  quite  reconcileable  with  orthodox  doctrine, 
for  the  substance  or  nature  of  bread  and  wine  remains  after  con- 
secration, as  far  as  the  senses  are  concerned.  And  that  this  was 
the  meaning  of  Pope  Gelasius,  (supposing  him  to  have  been  the 
author)  is  pretty  clear,  from  his  using  the  disjunctive  preposition 
"  vel,"  "  or,"  which  certainly  qualities  the  apparent  harshness 
of  the  sentence.  The  words  substance  and  nature  are  not  always 
used  to  express  the  essential  properties  of  a  subject — substance 
is  one  thing — and  the  nature  of  a  substance  another.  Thus  a 
stone  is  a  substance,  and  so  is  iron  but  the  hardness  of  the  stone 
and  the  hardness  of  iron  is  the  nature  of  the  substance.  Let 
any  man  examine  the  work  itself,  and  he  will  tind  that  there  is 
nothing  in  those  words  inconsistent  with  the  doctrine  of  transub- 
stantiation. 

My  opponent  has  accused  me  of  misquoting.  It  shall  appear 
to  the  world  which  of  us  has  been  convicted  of  misquotations. 
As  soon  as  this  discussion  has  terminated,  and  the  report  of  it 
is  published,  I  shall  certainly  go  to  Manchester  library,  and  con- 
sult the  editions  of  the  Fathers  preserved  there.  Although  my 
friend  has  Trinity  College  at  his  back,  with  all  its  fellows  to 
assist  him,  it  shall  then  be  made  manifest,  who  was  the  more 
correct  in  quoting  from  the  Fathers.  This  gentleman  would 
make  transubstantiation  appear  a  foolish  doctrine,  because  Christ 
should  be  present  in  so  many  places  at  once.  My  opponent  is 
truly  a  wonderful  philosopher.  May  I  ask  him,  can  he  describe 
the  properties  of  a  spiritualized  and  purified  body  ?  The  body 
of  our  Saviour,  after  his  resurrection  passed  through  the  pores 
of  a  door.  Is  not  that  inexplicable  ?  I  should  be  happy  to  hear 
Mr.  Pope  describe  the  pro|)erties  of  a  body  spiritualized  and  of 
a  spirit.  The  Devil  himself  can  be  present  in  many  places  at 
once — otherwise  he  could  not  tempt  mankind.  According  to 
my  })rinciples,  and  those  of  every  Catholic,  it  is  blasphemy  to 
call  in  doubt  the  omnipresence  of  Christ.  And  will  those  who 
pretend  to  venerate  the  Saviour  so  much,  presume  to  call  it  in 
question  ?  If  Christ's  humanity  be  hypostatically  united  to  his 
divinity,  does  not  he  who  circumscribes  the  one,  by  implication 
circumscribe  the  other  ?  My  friend  doubts  the  passages  which 
1  have  quoted  from  IjUther.  I  liiive  here  600  passages  more  from 
him,  which  respect  for  the  present  assembly  prevents  me  from 


■ 


'       ,1 


v:  •.' 


lil 


'If 


il 


■I 


f    'i 


'■  1 


lit 


332 


THE    DOCTRINE    OP    TRANSUBSTAA  iiAiiOi^. 


qaotiiig  now — I  have  tlie  book  here — I  can  prove  the  authenti- 
city and  gemiineiie.ss  of  the  text — I  will  publish  my  quotations 
iti  the  ro[)ort  ot'  the  present  proceedings — then  let  the  fellows  of 
Trinity  Coile;^re  convict  nie,  if  th<'y  can,  of  false  quotations. 
My  friend  has  quoted  the  words  "  Do  this  in  remembrance  of 
me."     The  follt»wmg  is  the  language  of  the  Latin  Vulgate  : 

"  Hoc  facile  in  incara  conirnemorationein."  "  Do  this  in  remembrance 
of  rue." 

St.  Paul  in  the  lllh  chapter  of  his  first  epistle  to  the  Corin- 
thians, explains  the  above  thus  : 

"  Qiioties  ciinqiic  eniiii,  manducahitis  panem  hunc  et  calicem  bibetis  mor- 
tem doniini  ammd.iliitis,  donee  veniat." — "  For  as  ollen  as  yon  sliall  eut  this 
bread,  and  drink  this  chalice,  you  shall  show  forth  the  death  of  the  Lord  until 
he  come." 

St.  Paul  clearly  explains  what  our  Lord  meant  by  the  words, 
"  Do  this  in  remembrance  of  me," — that  is,  as  often  as  you  do 
this,  you  will  commemorate  my  death  and  passion.  The  reality, 
merefore,  of  Christ's  presence  in  the  sacrament  of  the  altar,  by 
no  means  excludi  s  the  idea  of  a  commemoration,  for  although 
the  present  sacrifice  be  truly  a  sacrifice,  yet  as  it  is  not  a  bloody 
sacrifice,  it  may  be  justly  entitled  a  commemoration  of  the  bloody 
one  on  the  cross.  The  unbloody  sacrifice  of  the  mass  is  the 
remembrance  of  the  death  and  passion  of  Christ,  and  as  often 
as  it  is  celebrated  the  death  and  passion  of  our  Lord  are  shown 
forth  until  he  come.  Christ,  therefore,  was  justified  in  calling  it 
in  that  sense  a  remembrance,  though  in  the  other  sense  he  is 
really  present,  and  is  really  offered  up.  But  my  friend  has 
endeavoured  to  confuse  with  figurative  expressions  the  immu- 
table words  of  scripture.  He  would  leave  nothing  clear  or 
certain  in  the  Bible.  Every  thing  according  to  him  is  to  be 
taken  in  a  metaphorical  .sense.  Should  I  attempt  to  do  so,  he 
would  insist  on  holding  me  to  the  precise  terms  of  the  text,  and 
when  I  endeavour  to  confine  him  to  the  strict  meaning,  he  has 
"ecourse  to  tropes  and  meta])hors.  It  is  impossible  in  such  a 
way,  to  prove  the  falsehood  of  a  doctrine  which  has  been  held  in 
the  church  for  1800  years.  The  Arians,  the  Manicheans,  the 
Eutychians,  and  all  such  noted  heretics,  never  denied  the  real 
presence  of  Christ  in  the  sacrament  of  the  altar. 

My  friend  has  quoted  tlie  liturgies.  I  have  them  here  as 
translated  by  Dr.  Brett,  a  Protestant,  and  no  friend  to  the  Cath- 
olics, and  they  all  prove  transubatantiation.  Mr.  Pope  has  called 
the  Lord's  passover  the  type  of  Christ.  It  is  admitted  on  all 
hands,  that  it  was  the  type  of  Christ's  body.  Ought  not  the 
thing  typified  exceed  in  substance  and  reality  the  type  t  There 
was  real  blood  in  the  passovfr.  The  blood  of  the  lamb  was 
Kpilled  at  the  doors,  and  it  was  a  type  of  the  blood  of  Christ. 


the  authentU 
iTiy  quotations 
the  fellows  of 
;c  quotations, 
nenibrance  of 
I  Vulgate  : 

in  remembrance 


!  to  the  Corin- 

icem  bibetis  mor- 
you  siiall  eat  this 
1  ol'the  Lord  until 

by  the  words, 
ften  as  you  do 
.    The  reality, 
tf  the  altar,  by 
I,  for  although 
is  not  a  bloody 
n  of  the  bloody 
e  mass  is  the 
,  and  as  often 
ord  are  shown 
ed  in  calling  it 
ler  sens^e  he  is 
ny   friend  has 
)ns  the  immu- 
hing  clear  or 
>  him  is  to  be 
)t  to  do  so,  he 
f  the  text,  and 
aning,  he  has 
sible  in  such  a 
■is  been  held  in 
anicheans,  the 
enied  the  real 

them  here  as 
d  to  the  Cath- 
•ope  has  called 
dmitted  on  all 
Ought  not  the 
type  {  There 
the  lamb  was 
ood  of  Christ. 


THE    DOCTRINE    OF    TRANSUBSTANTIATION. 


233 


If  the  type  was  the  real  blood  of  the  animal,  of  course  that  is 
more  important  which  is  the  antitype — namely,  the  real  blood  of 
Christ — the  type  is  itself  the  continnation  of  the  thing  typified. 

The  Jews  were  told,  "  eat  not  blood."  I  ask  any  man  pos- 
sessed of  common  sense,  if  the  eating  of  that  which  is  ttpparcnllij 
bread  and  wine,  is  to  be  considered  in  the  same  light  as  the 
eating  of  animal  blood  \  The  Apostle  has  been  quoted,  and  ] 
never  heard  a  more  wilful  misinterpretation  of  scripture.  The 
command  of  tne  Apostles  applied  to  that  only  which  had  all  the 
natural  appearances  of  blood.  They  gave  an  express  com- 
nr.mdment  not  to  eat  it,  and  I  therefore  called  on  Mr.  Pope  to 
show  by  what  authority  he  was  permitted  to  t-ake  ^rar?/.  1  called 
upon  him  to  prove  from  the  Bible  by  what  authority  the  sign  of 
the  cross  is  made  in  baptism — to  prove  from  the  Bible  the  pro- 
cession oi'  the  Holy  Ghost — to  show  why  he  neglected  to  wash 
his  neighbor's  feet,  in  contradiction  to  our  Saviour's  connnand, 
and  why  he  did  not  observe  th(;  Jewish  sabbath.  From  a  notice 
of  all  those  questions  he  hixa  prudenllij  abstained.  You,  gentle- 
men, will  estimate  the  value  of  auch  prudence. 

But  Mr.  Pope  says,  that  the  body  of  Christ  will  never  see 
corruption.  He  should  prove,  that  when  the  species  begin  to 
decay,  Christ  could  not  extricate  himself  and  ascended  to  his 
heavenly  Father.  Are  the  rays  of  the  sun  polluted  by  passing 
through  an  unclean  medium  1  If  that  be  so  in  the  natural  world 
it  is  foolish  to  think  that  Christ  could  be  contaminated  by  contact 
with  corruptible  matter.  Mr.  Pope  has  quite  established  the 
Socinian  system  by  his  arguments.  The  Socinian  admits  no 
principle  but  reason  as  his  guide — neither  does  Mr.  Pope.  The 
Socinian  will  only  interpret  the  sacred  scriptures  according  to 
his  private  judgment.  Mr  Pope  coincides  with  him  fully  on 
that  point.  The  Socinian  rejects  transubstantiation,  and  all 
mysteries,  as  contrary  to  reason.  Will  Mr.  Pope  go  that  length  ? 
His  arguments  certainly  tend  thereto.  Now,  I  can  prove  that 
the  doctrine  of  the  real  presence  was  not  alone  retained  by 
Luther,  but  that  the  doctrine  was  retained  in  the  church  of  Eng- 
land until  she  became  Calvinistical.  Mr.  Pope's  arguments 
would  go  to  show  that  no  preparation  was  necessary  for  the 
receiving  of  the  sacrament  in  the  church  of  England — that  no 
moral  change  was  required,  smd  that  only  a  bit  of  bread  and 
wine,  instead  of  the  body  of  Christ,  were  received  in  the  com- 
munion. Bishop  Andrews,  in  the  tin)e  of  James  the  first,  in 
his  answer  to  Bellarmine,  admits  that  Chrst  is  present  in  the 
sacrament  of  the  altar  ;  and  he  adds  : 

"  I  also  witli  St.  Ambrose  adore  Ibo  flesh  of  Christ  in  the  mysteries." 

Bishop  Forbes,  De  Eucharistia,  Lib.  ii,  Cap.  2,  has  the 
following  remarkable  passage  : 

20* 


H 


234 


THE    DOCTRINE    OF    TRANSUBSTANTIATION. 


jv  V  ; 


"  The  sounder  Protestants  make  no  doubt  of  adoring  Christ  in  the  Eu> 
charist" 

And, 

"  It  is  a  monstrous  error,"  says  he,  "  of  the  rigid  Protestants  (Calvinists) 
who  deny  that  Christ  is  to  be  adored  in  the  Eucharist,  except  only  with 
tin  inward  adoration  of  the  mind,  but  not  with  any  outward  act  of  adoration, 
as  kneeling,  or  otlier  hke  posture  of  the  body.  These  people  commonly 
have  not  a  ri|^ht  belief  of  Christ  in  the  sacrament,  in  which  nc  is  present  ailer 
a  wonderful  but  real  manner." 

Thorndyke  says,  in  lib.  ill,  cap.  30,  page  360 — 

"  I  suppose  Ihe  body  and  blood  of  Christ  may  be  adored  wheresoever  they 
are ;  and  must  be  adored  by  a  good  Christian,  where  the  custom  ofthechurch 
which  a  Christian  is  obliged  to  communicate  with,  requires  it.  And  is  not 
the  presence  thereof  in  the  sacrament  of  the  Eucharist,  a  just  occasion  pre- 
eently  to  express,  by  that  bodily  act  of  adoration,  that  inward  honour,  which 
wc  always  carry  towards  our  Lord  Christ  as  God  ?" 

And, 

"  Not  to  baulk  that  freedom,  (says  he)  which  hath  carried  me  to  publish  all 
this,  I  do  believe,  that  it  was  so  practised  and  done  in  the  ancient  church, 
and  in  the  symbols  before  receiving." 

Dr.  Cosin,  in  stating  the  doctrines  of  the  church  of  England, 

says : 

"  That  God's  omnipotency  can  change  one  substance  into  another,  none 
will  deny  ;  and  we  see  it  done  by  Christ  in  the  town  of  Galiilee,  when  he 
rhanged  the  water  into  wine,  and  it  was  a  true  and  proper  transubstantiation. 
We  do  not  say  that  God  is  not  able  to  make  the  body  of  Christ  present,  and 
truly  give  it  in  the  sacrament,  whilst  the  substance  of  the  bread  remains. 
Xe  believe  a  presence  and  union  of  Christ  with  our  soul  and  body,  which 
we  know  not  how  to  call  better  than  sacramental ;  that  is  effected  by  eating ; 
tliat  while  we  eat  and  drink  the  consecrated  bread  and  wine,  we  eat  and  drink 
therewithal  the  body  and  blood  of  Christ,  not  in  a  corporeal  manner,  but  some 
other  way,  incomprehensible,  known  only  to  God,  which  we  call  spiritual. 
\Vc  confess  with  the  Fathers  that  this  manner  of  presence  is  unaccountable 
find  past  finding  out ;  not  to  be  searched  and  pried  into  by  reason,  but  be- 
lieved by  faith.  For  it  is  more  acceptable  to  God,  with  an  humble  simplicity 
of  faith  to  reverence  and  embrace  the  words  of  Christ  (this  is  my  body,)  than 
to  wrest  them  violently  to  a  strange  and  improper  sense,  or  to  determine  what 
exceeds  the  capacity  of  men  and  angels.  We  do  not  find  fault  with  a  general 
explication  of  the  manner.  We  confess  the  necessity  of  a  supernatural  and 
heavenly  change,  and  that  the  signs  cannot  become  sacraments  but  by  the 
infinite  power  of  God.  The  hni><\.  ii«  1  have  often  said,  does  not  only  repre- 
sent the  body  of  our  Lord,  but  al-o,  lining  received,  we  are  truly  made  parta- 
kers of  that  precious  body  ;  for  so  saith  St.  Jerome,  '  the  body  and  blood  of 
Christ  is  made  at  the  prayer  of  the  priest ;  that  is,  the  elements  so  qualified, 
that  being  received,  it  becomes  the  communion  of  the  body  and  blood  of 
Christ,  which  it  could  not  without  the  preceding  prayers.  And  if  it  seem 
impossible  that  the  flesh  of  Christ  should  descend,  and  come  to  be  our  food 
through  so  great  a  distance,  we  must  remember  how  much  the  power  of  the 
Holy  Spirit  exceeds  our  sense  and  our  apprehensions,  and  how  absurd  it  would 
be  to  undertake  to  measure  his  immensity  by  our  weakness  and  narrow  capa- 
city, and  so  make  our  faith  to  conceive  and  believe  what  our  reason  cannot 
comprehend.  Yet  our  faith  doth  not  cause,  or  make  that  presence,  but  appre- 
hends it  as  most  truly  and  really  effected  by  the  word  of  Christ,  The  faith 
whereby  we  are  said  to  eat  the  flesh  of  Christ,  is  not  that  only  whereby  we 
believe  that  he  died  for  our  sins,  for  this  faith  is  required  and  supposed  to 


HH 


THE  DOCTRINE  OF  TRANSUBSTANTIATION. 


235 


E recede  the  sacramental  manducation ;  but  more  properly  that  whereby  we 
elieve  those  words  of  Christ, '  this  is  my  body.'  For  in  this  mystical  eating 
by  the  wonderful  power  of  the  Holy  Ghost,  wo  do  invisibly  receive  the 
substance  of  ChrisVs  body  and  blood,  as  much  as  if  we  should  eat  and  drink 
them  both  visibly.  It  remains  that  wo  should  witli  faith  and  humility  admire 
this  high  and  sacred  mystery,  which  our  tongue  cannot  sufficiently  explain, 
nor  our  heart  conceive.  The  presence  of  Christ  in  this  mystery  is  not  opposed 
to  distance  but  to  absence,  which  only  could  deprive  us  of  the  benefit  and 
fruition  of  the  object.  As  tlie  body  and  blood  of  Christ  are  conveyed  by  tliis 
sacrament  to  the  worthy  receiver,  so  they  are  offered  by  it  to  all,  that  is  truly 
really,  and  substantially." — (See  Dr.  Cosin's  History  of  Transubstanliation 
Anno.  1676,  pages  117,  55,  2,  44,  34,  et  alibi  passim.) 

What  says  the  Book  of  Common  Prayer,  sanctioned  by  Queen 
Elizabeth,  on  this  subject — 

"  Grant  us  so  to  eat  tiie  flesh  of  thy  dear  Son  Jesus  Christ,  and  to  drink 
his  blood,  that  our  sinful  bodies  may  be  made  clean  by  liis  body." 

And,  in  giving  the  sacrament : — 

"  The  body  of  our  Lord  Jesus  Christ,  which  was  given  for  thee,  preserve 
thy  body  and  soul  unto  everlasting  life.  The  blood  of  our  Lord  Jesus  Christ, 
which  was  shed  for  thee,  preserve  thy  body  and  soul  unto  everlasting  life." 

Mr.  Pope. — Mr.  Maguire,  in  several  of  his  arguments,  has 
taken  it  for  granted,  that  I  allowed  the  doctrine  of  transubstan- 
tiation  to  be  revealed  in  the  sacred  volume.  I  need  scarcely 
remark,  that  I  have  made  no  such  concession.  Inasmuch  as  the 
mystery  of  the  Trinity  does  not  come  under  the  cognizance  of 
our  senses,  they  being  incapable  of  exercising  their  powers  upon 
the  nature  of  the  Deity,  no  parallel  can  be  instituted  between  it 
and  transubstantiation.  Strange  to  say,  my  friend  has  observed, 
that  I  have  become  a  Socinian.  My  letter  is  before  the  public 
containing  proofs  of  the  essential  Godhead  of  Christ.  I  fling 
from  me,  therefore,  such  a  charge — shall  I  say,  with  indignation. 

Mr.  Maguire  has  observed,  that  if  transubstantiation  be  a 
mystery,  its  being  opposed  to  the  evidence  of  our  senses  should 
not  stand  in  the  way  of  its  reception.  The  observation  which  I 
made  in  the  commencement  of  this  speech,  will  meet  this  posi- 
tion. Transubstantiation,  if  revealed,  would  indeed  be  a  mys- 
tery ;  but  I  beg  to  assert,  that  it  is  not  revealed  ;  it  is  opposed 
to  sense  and  reason,  and  is  repugnant  to  the  entire  tenour  of 
scripture. 

My  friend  has  observed,  thet  the  senses  sometimes  contradict 
themselves,  and  instanced  the  cases  of  Joshua,  and  of  the  woman 
at  the  sepulchre,  who  supposed  that  the  angels  who  appeared  to 
them,  were  men.  The  onus  is  on  Mr.  Maguire  to  prove,  that 
the  angels  presented  themselves  clothed  with  all  the  effulgence 
of  celestial  glory.  No — they  came  in  the  habit  and  form  of 
men  ;  and  the  senses  so  far  gave  a  correct  testimdny. 

Mr.  Maguire  has  spoken  of  a  stick  appearing  crooked  in 


..!    I 


5     V' 


■H' 


•i 

,  t  ■ 


I 


236 


THE    DOCTRINE    OF    TRANSUBSTANTIATION. 


water.  1  rnply  that  the  Pensc  of  touch  would  rectify  thnt  fnlse 
testimony,  as  th;it  sense  would  discover  Iho  slick  to  be  stniijrht. 
Mr.  Majruiro  has  justly  oDt-erved,  that  the  senses  convey  their 
testimony  trj  the  mind  and  judontent.  That  testimony,  1  he^  to 
ohserve,  directly  refutes  the  doctrine  of  transuhstantiation.  The 
senses  hearing  witness  that  the  bread  is  bread,  and  the  wine  is 
wine,  the  judgment  pronounces  correctly  that  the  biead  is  breau 
und  the  wine  is  wine.  Permit  me  also  to  add,  that  it  scarcely 
ever  happens,  that  all  the  senses  are  deceived  at  the  same  time  ; 
one  sense  may  l)o  deceived,  but  that  is  soon  corrected  by  the 
exercise  of  some  other. 

Mr.  3Iaj:uire  reminds  us,  that  "  faith  conieth  by  heariufr." 
Faith  coinelh  by  reading  too.  JIow  am  1  to  know,  that  the  words, 
"  this  is  my  body,"  are  in  the  scriptures,  if  I  do  not  exercise  my 
senses  ?  But  if  I  am  not  to  exercise  my  senses  upon  the 
elements,  perhaps  my  senses  altogether  deceive  me,  when  they 
inform  nw  that  the  words,  "  this  is  my  body,"  are  contained  in 
the  sacred  records  !  The  doctrines  of  the  Trinity  and  of  the 
Incarnation  are  above  sen?e.  Man  is  incompetent  to  discover 
the  modus  of  (jJod's  existepcp,  (>r  to  explain  how  the  J)eily  took 
upon  him  human  flesh  ;  but  fho  eei:ses  of  the  wise  men  did  not 
deceive  them,  when  they  sffi/'  pji  infant  lying  in  the  stable  at 
Betldeliem. 

My  fiiend  has  rung  changes  on  the  priesthood  of  Melchise 
dech.  He  v.as  a  priest — but  I  have  shown  that  he  did  not  ofier 
up  bread  and  wine  to  God,  but  brought  it  forth  lor  the  rcfresli- 
mcnt  of  Abraham  and  his  followers  ; — his  blessing'  Abraham 
marked  out  his  sacerdotal  diaracter.  In  the  7lh  chapter  of 
Hebrews,  Douay  Bible,  there  is  no  mention  made  of  Melchise- 
dech  having  broi><'ht  out  bread  and  wino  ;  it  is  simi)ly  said,  that 
"  he  blessed  Abruham." 

My  friend  inlorm'id  us,  that  he  thought  nothing  of  the  scrip- 
tures in  the  original  longues  ;  yet  he  has  told  us,  that  his  church 
will  allow  them  to  be  read  in  the  originals.  Must  every  old 
woman  and  every  cliild  apply  tliemsclves  to  the  study  of  Greek 
and  Ileb.ew  1  Mr.  Maiiuiie  has  observed,  that  the  Italian  Bible 
is  more  perfect  than  the  Vulgate.  The  Trent  doctors  ought  to 
be  much  obli<red  to  him  for  this  discovery.  Bellarnii-ie  imleed 
informs  us,  that  Uic  Falhcfs  teach  every  where,  that  the  Lniin  edi- 
tion of  the  gospel  is  to  be  railed  back  to  Ihe  Grak  fownlatns,  and 
that  the  Latin  edition  of  the  Old  Teslomenl  is  to  be  amended  by 
ihe  Hebrew.  Some,  'tis  true,  asserted,  when  they  saw  tlie  Latin 
vulgate  printed  between  the  Greek  and  Hebrew,  on  the  same 
page,  that  the  position  of  the  Latin  reseu;bk'd  that  of  the  Saviour, 
when  he  was  crucitied  between  tro  thieves. — {Simon  Cril.  t.  v, 
lib.  2,  14.)         / 


ATION. 

rectify  ihnl  fulse 
k  to  l)c  stiui^fht. 
scs  convey  their 
;tiinuiiy,  1  h('ii,  to 
^tiiiitiiiiion.  The 
,  and  the  wine  \9 
le  hi  cad  isl)icau 
I,  tliul  it  scare  fly 
tthe  same  lime  ; 
corrected  hy  the 

eth  by  hearin«f." 
w,  that  the  nords, 
)  not  exercise  my 
senses  upon   the 
e  me,  when   they 
are  contained  in 
["rinity  and  of  the 
)etcnt  to  discover 
ow  th«;  Deily  took 
wise  men  did  not 
ir  in  the  stuhlc  at 

ood  of  Melehise 

at  he  did  not  ofler 

th  for  the  rcfres/i- 

>lcssi»g  .ibraham 

7th  chapter  of 

ade  of  Mclchise- 

sin)ply  said,  that 

ling  of  the  scrip- 
us,  that  his  church 

Must  every  old 

study  of  Greek 
*.  the  Italian  Bihle 

doctors  ought  to 
elhuMiiMe  imleed 
Ihat  the  Lntin  cdi- 

k  founlains.  and 
s  io  be  amended  b]^ 
hey  saw  the  Latin 

e\v,  on  the  same 
>atof  the  Saviour, 

[Siuion  Crit.  t.  v, 


THE  DOCTRINE  OF  TRANSUBSTANTIATION. 


237 


But  T  must  not  forget  that  Berenj^arius,  according  to  Mr. 
Maguire,  was  the  tirst  who  denied  the  doc^trine  of  transubstanti- 
ation.  We  shall  see  whether  this  assertion  is  correct.  My 
opponent  informs  us,  that  even  the  heretics  believed  in  the  doc- 
trine of  transubstantiation.  1  go  farther — I  imagine  that  trun- 
substantiation  is  of  heretical  origin,  and  I  now  trace  it  up  to 
Eutyches.  In  the  second  Dialogue  of  Theodoret,  between  an 
orthfidox  Christian,  under  the  name  of  Orthodoxus,  and  a  heretic» 
under  the  name  of  Eranistes  ;  the  latter  maintaining,  tiiat  the 
humanity  of  Christ  was  changed  into  the  substance  of  the 
Divinity,  thus  illustrates  the  matter  : — 

"  As  (says  Eranistos)  tlio  syinI)ols  of  the  Lord's  body  and  blood  aro  ono 
thini£  bf'forL'  tlic  invocation  of  tiiii  |)ri<^st,  but  after  tlie  invocation,  are  changed 
and  boconie  anotlit-i'  tbintr,  so  tlie  body  of  our  Lord,  at'ter  bis  ascuasioii,  is 
chan<i;ed  into  the  divine  substance." 

Such  was  the  opinion  of  Eutyches  and  his  followers.  I  shall 
not  mutilate  the  passage  in  reply,though  1  admit,  that  the  language 
in  the  latter  part  of  it  is  strong. 

"  Tlion  art  (:<ays  Orthodoxus)  caiii^lit  in  thine  own  net  ;  l)prniise  the  mys- 
tical symbols  aftnr  consLrralinn  do  NOT  PASS  OUT  of  THKIR  OWN  NATUKE, 
for    TIIKT    UF.MAIN    IN    THKIR    FORMER    SUItSTANCE,    FlCt'llK,    AND    APPKAR- 

AN'cii:,aiid  Miay  be  si'cn  and  liandb'd,  even  as  bi'l()ro  conscciation  ;  Imt  they 
ar(!  understood  to  be  what  they  become,  an«l  they  are  venerated  as  beini;  those 
things,  wliici)  tlu-y  are  beheved  to  I)e.  (Jompare,  theri:li)re,  the  iMACiK  witli 
tl)e  archelvp!'.  and  you  will  perceive  the  n'.sembtancf.  tor  tlie  type  um-t  niieds 
be  similar  to  the  truth." — (Dial. 2,  Opcr.  vol.  iv,  p.  8t,  8o,  Later. i'uris,  1012.) 

I  ask,  did  not  Theodoret  oppose  the  doctrine  of  transuhsti..!!- 
tiation,  when  he  calls  the  Sacrament  an  image  !  lie  lived  in 
the  filth  centiuy.  Again,  Pope  (ielasius,  as  you  have  seen, also 
wrote  a  work,  which  iMr.  Maguire  asserts,  is  spurious,  against 
the  Kutychian  heresy,  which  seems  to  have  aimed  at  the  intro- 
duction of  the  doctrine  of  transuhstaiitialion. 

Did  not  Ephrem  of  .\ntioch,  about  the  middle  of  the  sixth 
century,  oppose  the  doctrine  of  transubstantiation,  when  he 
says  : 

"  No  man  of  common  sense  will  assert  that  the  nnXwc  of  things  palpable 
and  inipal|)al)le,  visil)le  and  invisible,  is  ihi!  same — ritus  tuk  body  op  CiinisT 

WHICU    IS    RECKIVED    BY    TIIK    lAITIIFOI.,    DOES    NOT  DEPART  FROM    US  OWN 

SENSIBLE  SUBSTANCE,  thou^li  by  virtue  of  consecration  it  is  united  to  a  spir- 
itual grace  ;  and  thus  baptism,  though  a  spiritual  tiling  its(  If,  yet  pie.serves 
the  water  which  is  the  property  of  its  sensible  substance  ;  it  los  s  not  what  it 
Was  before." — Ephrem  Antioch.  Cont.  Eutycb.  A  pud  Phot.  Cod.  229. 

Facundus,  in  the  6th  century,  says  : 

"  The  sacrament  of  adoption  may  be  called  adoption,  just  as  the  sacrament 
of  the  body  and  blood  of  Christ,  winch  is  the  con.secruled  bread  and  wine,  wo 
arc  wont  to  call  his  body  and  blood.  JVoJ  indeed  thai  the  bread  is  properly  his 
hrdv,  or  that  the  wine  is properhj  his  blood,  but  because  they  contain  the  mys- 
tery of  Ilia  body  and  blood  within  thcrjistlves  ;  hence  il  was  lliat  our  Lord 


238 


THE  DOUTKINE  OF  rHANSUBSTANTIATION. 


dcnoiiiinatcd  the  ronsccratod  brond  and  wino  which  ho  delivered  to  hifl  disci- 
ples, in  his  own  body  and  blood."— (Kucund.  Defens.Coucil.  Chalccd.lib.  u, 
c  4,  opcr.  p.  144.) 

Was  not  Fucundus,  in  the  sixth  century,  opposed  to  the 
doctrine  of  triuisubstantiiition? 

Further — Ual)anus  Maurus,  archbishop  of  Mentz,  about  the 
year  847,  re<;itiiig  the  very  words  of  Paschasius  Radberl,  of 
Corby,  in  which  hv  broached  the  doctrine  of  traiisubstantiation, 
has  this  remarkable  pii.ssa|.;e.  Before,  however,  1  read  the 
quotation,  ]>erinit  nie  to  remark,  that  liellarniinc  and  Sirniondu.s 
allow,  that  Paschasius  was  the  fn  st  who  wrote  a  regular  treatise 
upon  transubstantiation.     Ilellarmine  says, 

"This  author  was  the  first  wlio  had  seriously  and  copiously  written  con- 
cerning the  •ruth  of  Clirist's  body  and  blood  in  the  Eucharist." — (Do  Scriptor. 
Eccles.) 

Sirmondus  thus — 

"  Ho  so  first  explained  the  genuine  sense  of  the  Catholic  church,  that  he 
opened  the  way  to  Iho  rest,  who  afterwards  in  great  numbers  wrote  upon  the 
same  argument,"— (In  vita  Pasclmsii.) 

The  archbishop  of  Mcntz,  in  tl}e  ninth  century,  writes, 

•'  Some  (says  he)  of  late,  not  having  a  right  opinion  concerning  the  sacra- 
ment of  tlie  body  and  blood  of  our  Lord,  have  said  that  this  is  the  body  and 
blood  of  our  Lord,  which  was  born  of  the  Virgin  Mary,  and  in  which  our 
Lord  suffered  upon  tiie  cross  and  roso  from  the  dead  ;  which  krror  (says 
he)  WE  HAVE  opposed  with  all  our  might." — (Epist.  ad  Heribaldum,  c.  3'X) 

Transubstantiation  was  also  opposed  by  Heribaldus,  Bishop 
of  Auxerres  in  France,  by  John  Scotus  Erigena,  (which  means 
an  Irishman)  and  Bertram  of  Corby.  Bertram  tells  us  in  his 
preface,  that 

"  They  who  according  to  their  several  opinions  talked  of  the  diflicullieg 
about  Christ's  body  and  blood,  were  divided  with  no  small  schism." 

My  friend  has  seen  that  Eutyches,  the  heretic,  believed  in 
transubstantiation,  and  that  the  doctrine  was  opposed  by  several 
writers,  without  any  ecclesiastical  fulmination  havin^  been 
directed  against  them.  Even  the  second  council  of  Nice,  as 
has  been  already  observed,  declared,  as  one  reason  for  worship- 
ing the  image  of  Christ,  that  he  is  not  sensibly  present  on  earth, 
and  anathematized  all  who  asserted,  that  Christ  was  not  circum- 
scribed as  to  his  humanity.  Several  Roman  Catholic  writers 
virtually  admit  the  modern  origin  of  transubstantiation.  Scotus 
allows,  that  the  doctrine  was  not  always  considered  as  necessary 
to  be  beheved,  but  that  the  necessity  of  believing  it  was  conse- 
quent to  the  declaration  of  the  church  made  in  the  council  of 
Lateran,  under  Pope  Innocent  III. — In  sent.  L.  4,  Dist. 
11,  Q.  3. 


ION. 

arvA  to  li'w  disci- 
.Chalceil.lil»-«i 

posed  to  the 

ntz,  about  the 
13  Uadbert,  of 
subslttutifttion, 
r,  1  read  the 
md  Sinuondus 
regular  tieatiso 


)U9ly  written  con- 
,t."_(l)o  Scriptor. 


,lic  church,  that  he 
lors  wrote  upon  the 

ry,  writes, 
mccrnin?  the  sacra- 
[this  is  tlie  body  and 

and  in  which  our 
Hicii  KRKOR  (says 

leril'alduni,  c.  3S.) 

ribaldus,  Bishop 
,  (which  means 
m  tells  us  in  his 

of  the  difiicuUios 
il  schism." 

retic,  believed  in 
posed  by  several 
n   having    been 
incil  of  Nice,  as 
son  for  worship- 
present  on  earth, 
wasnotcircum- 
CathoUc  writers 
jtiation.    Scotus 
red  as  necessary 
|ng  it  was  conse- 
the  council  of 
A.  L.  4,  Dist. 


THE  DOCTRINE  OF  TRANSUBSTANTI.VTION. 

Durandus  frankly  discovers  his  inclination, 


239 


to  tile  manner 
146. 


"  To  have  believed  the  contrary,  if  the  church  had  not  by  that  dctermint> 
Uon  obhged  men  to  beliove  it." — In  9cn4.  L.  4,  Dist.  II,  d.  1,  N.  16. 

Tonstal,  Bishop  of  Durham,  also  admits,  llmt 

*'  Before  ti\e  fimrth  Lnteran  council,  men  wore  at  lil)erty  us 
of  Christ's  presence  in  the  sacrament." — De  ICuchar.  lib.  i,  p. 

Erasmus,  who  lived  and  died  in  the  Roman  church,  and  than 
whom  no  man  was  better  acquainted  with  the  ancient  Fathers, 
confesses  that  it  was 

"  Lnte  before  llie  church  defined  transn!)stantiation,  unknown  to  the  ancients 
botii  name!  and  thiiiir." — I  l-piat.  ad  Corinth,  c.  7,  Citantc  etium  Saimerone, 
torn.  9,  tract  lb,  p.  i68. 

Alphonsus  a  Castro  says,  that 

"  Concerning  the  transnbstantiation  of  the  bread  into  the  body  of  Christ, 
tliore  is  seldom  any  mention  in  the  ancient  writers." — De  Hajrea.  lib.  8, 

In  connection  with  this  subject,  I  meet  the  strange  position  of 
my  friend  relative  to  the  VValdenses,  namely,  that  they  believed 
in  transnbstantiation,  by  a  quotation  from  Milner'^a  End  of  Con- 
troversy : 

"  It  is  incontcstible,  and  carried  to  the  highest  dosree  of  moral  evidence, 
that  all  Cluialians,  of  all  the  nations  of  the  world,  Greeks  as  well  as  Latins. 
Africans  as  wt^ll  as  Europeans,  except  Protestants,  and  a  handful  op  Vau- 
Dois  peasants,  have  in  all  a<;e3  believed,  and  still  believe  in  the  Real  Presence 
and  Transu!)atantiation." — London,  1824,  5th  edit.  p.  273. 

Here  Miluer  distinctly  admits,  that  the  VaudoisorWaldensea 
did  not  believe  in  transuhsfantiation. 

The  following  is  an  extract  from  their  Confession  of  Faith, 
which  was  read  publicly  before  Francis  I,  of  France  : 

"  We  believe,  that  the  holy  sacrament  of  our  Lord  Jesus  Christ's  table  is 
a  sacred  memorial  and  an  act  of  thanka/^ivin^,  for  the  benefits  which  we  have 
received  i)y  the  death  of  Christ ;  and  that  it  ou^ht  to  be  celebrated  i:,  the 
assembly  of  the  saints,  in  faith  and  charity,  and  by  an  inward  experiem  i'  of 
Christ's  merits.  It  is  thus,  by  partaking  of  the  bread  and  wine,  we  have 
connuunion  with  the  body  and  blood  of  Christ,  as  we  read  in  the  holy 
scriptuns." 

Again,  we  read  in  the  Confession  of  Faith  of  1120. — Leger's 
History,  p.  92. 

"  We  believe,  that  after  this  life  there  are  only  two  places,  one  for  the  saved, 
which  is  culled  Paradise,  and  one  for  the  damned,  which  is  called  Flell,  utterly 
denying  that  feigned  purgatoryof  Antichrist,  invented  in  opposition  to  truth." 

"  We  believe  that  the  sacraments  are  signs  or  the  visible  forms  of  holy 
things." 

Did  they  offer  masses  for  souls  in  purgatory,  ^hen  they  did 
not  believe  in  its  existence?  I  have  referred  to  their  standard 
formularies  ;  and  any  one  who  will  examine  tfeeir  history,  as 
given  by  Mr.  Gillie,  will  find  additional  proofs  that  they  protested 
against  the>sacrifice  of  the  mass. 


P 


i':' 


'      I 


240 


THE  DOCTRINE  OF  TRANSUBSTANTIATION. 


Luther,  Mr.  Magiiire  says,  is  on  his  side.  This  is  the  first 
time  in  which  1  have  heard,  that  consubstantiation  is  the  same 
with  transubstantiation.  1  confess,  I  am  somewhat  surprised, 
that  most  of  the  early  reformers  were  enabled  so  easily  to  throw 
off  m  toto  a  doctrine  which  so  closely  adheres  to  persons  brought 
up  in  the  pale  of  the  church  of  Rome.  I  do  not  justify  the  lan- 
guage which  Luther  employed  when  condemning  those  who 
wrote  against  his  principles.  Mr.  Maguire  has  stated,  that  it  is 
a  spiritual  body  which  is  offered  up  in  the  mass.  Does  this 
opinion  agree  with  the  council  of  Trent  1  The  council  informs 
us  (hat — 

"  In  the  sacrifice  of  the  mass,  the  same  Chnul  is  contained  and  unbloodily  i... 
violated,  loho  once  offered  himself  bloodily  on  the  cross."    Ses3.  22.  ch.  2. 

Was  it  a  spiritual  body  that  suffered  on  Calvary  ?  I  deny 
that  the  devil  is  omnipresent.  His  influence  is  extended  by  the 
agency  of  innumerable  spirits  who  are  under  his  control.  I  did 
not  circumscribe  the  presence  of  Christ.  I  believe,  that,  where 
two  or  three  meet  together  in  his' name.  He  is  in  the  r'idst  of 
them.  But,  though  he  be  present  through  the  universe  in  his 
divinity,  yet  the  heavens  will  receive  his  manhood  till  the  time 
of  the  restitution  of  all  things. — Acts,  iii,  21.  I  have  here  the 
book  of  Sir  Edwin  Sandys.  Mr.  Maguire  did  not  accept  my 
offer,  that  a  Protestant  and  a  Roman  Catholic  should  examine 
the  work.  Let  them  compare  mine  with  Mr.  Maguire's  edition, 
and  they  will  find  mine  to  be  the  original  volume. 

My  friend  has  talked  of  my  having  Trinity  college  at  my 
back:  it  was  not  handsome  to  speak  is  this  style.  When  Mr. 
Maguire  expressed  a  wish  to  obtain  access  to  a  public  library, 
I  requested  a  friend  to  introduce  him  at  Marsh's  library ;  and 
I  informed  Mr.  Maguire,  that  my  friend  was  ready  to  accom- 
pany him  thither.  Did  this  circumstance  look  as  if  I  wished  to 
take  any  unfair  advantage  of  Mr.  Maguire  1  The  passover,  my 
opponent  observes,  was  a  type  of  Christ.  The  Lamb  in  the 
passover  was  indeed  a  type  of  the  Saviour,  not  in  transub- 
stantiation, but  of  the  body  on  Calvary.  The  passover  was 
perhaps  typical  of  the  fe.ist  of  the  eucharist,  which  God's  people 
celebrate  in  commemoration  of  their  dying,  risen,  and  glorified 
Redeemer. 


Mr.  Maguire. — I  have  caught  my  friend^  Mr.  Pope,  in  the 
act  of  using  garbled  quotations.  I  have  already  asserted  that  I 
he  took  his  quotations  cbstetricanfe  tnanu,  and  I  now  insist  that 
I  have  detected  h'm  in  making  a  false  quotation.  Before  I 
shall  expose  either  his  disingenuity,  or,  wha*  1  rather  suspect, 
his  want  of  industry,  I  shall  for  a  moment  recur  to  the  work  as- 
cribed to  Gelasius,  and  give  you  the  reasons  which  are  assigncdJ 


lATION. 

This  is  the  first 
ition  is  the  same 
lewhat  surprised, 
io  easily  to  throw 
»  persons  brought 
ot  justiiy  the  hin- 
fiiiing  those  who 
s  stated,  that  it  is 
lass.  Does  this 
e  council  informs 

led  and  wibloodily  i... 
Ses3.  22.  cli.  2. 

:alvary?  I  deny 
is  extended  by  the 
lis  control.  1  did 
elieve,  that,  where 
3  in  the  n-.idst  of 
the  universe  in  his 
hood  till  the  time 
I  have  here  the 
.id  not  accept  my 
lie  should  examine 
Vlasuire's  edition, 

.me. 

iiity  college  at  my 
yle.  >\hen  Mr. 
o  a  public  library, 

iish's  library ;  and 

s  ready  to  accom- 
i  as  it  I  wished  to 
The  passover,  my 
The  Lamb  in  the 
not  in  transvib- 
fhe  passover  was 
hich  God's  people 
isen,  and  glorifted 

I,  Mr.  Pope,  in  the 
ready  asserted  that 
I  now  insist  that 
otation.  Before  1 
a*  1  rather  suspect, 
cur  to  the  work  as- 
whicb  are  assigned, 


THE    DOCTRINE    OF    TRANSUBSTANTIATIOIf. 


241 


to  prove  that  it  is  not  genuine.  Pope  Gelasius's  work  against 
Eutyches,  is  described  by  Genadius,  lib.  de.  viris  illust.  cap.  14, 
as  '*  Grande  el  prccclarum  volumen.^*  Now,  in  the  first  place, 
the  present  work  is  in  no  wise  deserving,  of  such  a  character. 
Secondly,  in  his  Catholicorurn  Testimonia  Magistrorum,  he 
every  where  praises  the  Arians,  and  is  profoundly  silent  about 
the  orthodox  Fathers.  These  considerations  amount  to  a  strong 
suspicion,  that  it  could  not  have  proceeded  from  the  pen  of  Pope 
Gelasius,  and  it  is  therefore  rationally  considered  as  the  produc- 
tion of  Gelasius  Cyzinicus. 

I  will  now  read  to  you  the  dialogue  of  Theodoret,  who  has 
been  introduced  as  opposed  to  the  doctrine  of  transubstantiation : 
let  the  following  serve  as  a  preface.     He  says, 

"Christ  at  his  last  supper  showed  the  true  original  of  which  this  Paschal 
Lamb  was  a  type ;  opened  the  gates  of  the  holy  sacrament;  and  gave  hia 
most  precious  body  and  blood,  not  only  to  tite  eleven  Apostles,  but  also  to  the 
traitor  Judas.  These  words,  "  He  shall  be  guilty  of  the  body  and  blood  of  the 
Lord,"  mean  this,  that  as  Judas  betrayed  him,  and  the  Jews  insulted  him,  so 
they  offer  him  a  very  great  affront  who  take  his  most  holy  body  with  unclean 
hands  and  put  it  into  a  defiled  mouth," — In  1  Cor.  cap.  11. 

There  is  not  any  thing  surely  there  contrary  to  the  doctrine 
of  transubstantiation.  He  proceeds  to  say,  in  his  second  dia- 
logue, immediately  after  the  words  quoted  by  Mr.  Pope — "The 
elements,  after  consecration,  are  to  be  adored.^^  But  Mr.  Pope 
took  good  care  to  foist  upon  us  the  word  venerate  for  the  word 
adore,  as  if  Theodoret  had  said,  the  elements  after  consecration 
are  to  be  venerated,  whereas  he  expressly  says,  they  are  to  be 
adored.  Mr.  Pope,  in  his  version,  has  substituted  the  word 
"  venerated"  for  the  word  "  adored."  I  charge  him  with  a  griev- 
ous mangling  of  the  text.  Adored  is  the  word,  as  will  be  found 
by  a  reference  to  the  original.  If  Theodoret  denied  transub- 
stantiation, would  he  say  that  the  elements  of  bread  and  wine 
after  consecration  are  to  be  adored  ?  Surely  he  would  not  tell 
us  to  adore  a  piece  of  bread  and  a  drop  of  wine.  Mr.  Pope 
therefore  should  consign  to  execration  the  author  by  whom  he 
was  misled,  for  I  am  unwilling  to  believe  that  he  would  himself 
so  distort  the  original,  and  seek  to  palm  upon  an  unsuspecting 
public  a  text  so  monstrously  garbled. 

Theodoret  in  his  dialogue,  introduces  Orthodoxus  (a  Catholic) 
and  Eranistes  (a  heretic)  disputing  upon  the  Eucharist.  Hav- 
ing previously  disputed  about  the  Eutychian  heresy,  concerning 
the  two  natures  of  Christ,  (the  Eutychians  contending  that  the 
humunity  was  absorbed  in  the  diviniiyt)  Eranistes  puts  the  fol- 
lowing questions  to  Orthodoxus : — 

"Eranistes, — How  do  you  call  these  (the  elements)  after  conieeimtiQat 
Ortuodokos, — Th*  Wy  and  blood  <ff  Chriit, 

SI 


■!    :i 


Hi 


I 


i-':i  I 


k 


is   M  : 

■  ;  I' 

[  I, 


242 


THE    DOCTRINE    OF    TRANSUBSTANTIATION. 


Ek. — Do  you  believe  that  you  perceive  the  body  and  blood  of  Christ? 

Or. — I  do  believe  it. 

Er. — Why  are  the  names  changed  ? 

Or. — The  reason  is  evident  to  those  who  understand  the  mystery ;  for 
Christ  would  not  have  us  regard  the  nature  of  what  we  see,  but  as  the  names 
of  the  elements  are  changed,  so  to  apprehend  by  faith  the  change  Mhich  is 
made  in  them  by  grace.  The  mystical  symbols  after  consecration  do  not 
depart  from  their  own  nature,  but  they  are  understood  to  be  the  things  which 
thty  are  made,  and  so  they  are  believed,  and  they  are  adored  as  being  the  things 
which  they  are  believed," 

Thus,  it  must  be  said,  that  Theodoret  urged  the  idolatrous 
adoration  of  mere  bread  and  wine,  or  that  he  beheved  and  taught 
the  doctrine  of  transubstantiation. 

What  are  the  things  to  be  believed  when  the  body  and  blood 
are  adored?  Is  it  to  be  believed  that  they  remain  bread  and 
wine  1  What  a  wonderful  effort  of  faith  truly  !  But  Ortho- 
doxus  tells  us,  that  the  things  believed  are  to  be  adored. 

The  Fathers  all  agree  in  the  doctrine  of  transubstantiation, 
and  anathematize  all  those  who  controvert  that  doctrine.  With 
regard  to  the  parallel  between  Transubstantiation  and  the  Trin- 
ity, my  friend  denies  its  existence,  but  I  call  upon  him  to  prove 
that  transubstantiation  is  not  a  mystery,  as  Theodoret  calls  it. 
He  denies  that  transubstantiation  is  founded  upon  scripture. 
Christ,  the  eternal  Son  of  a  good  and  gracious  God,  made  a 
wonderful  promise  in  the  sixth  chapter  of  St.  John,  shall  we 
say,  after  reading  that  solemn  and  divine  promise,  that  he  left 
nothing  to  us  but  a  mere  bit  of  bread  and  wine !  Is  it  not  evi- 
dent, that  he  intended  to  leave  with  us  a  grand  and  noble  gift 
worthy  of  the  Testator,  and  in  accordance  with  his  omnipotence? 
Yet,  if  we  are  led  by  the  Calvinistic  doctrines,  propounded  by 
Mr.  Pope,  we  must  believe  that  he  intended  only  to  bequeath  to 
us  a  mere  bit  of  bread,  and  a  drop  wine !  Would  that  be  wor- 
thy of  the  Deity]  Can  such  a  belief  be  reconciled  with  the 
facts  recorded  in  scripture  1  There  we  find  that  he  raised  the 
expectations  of  his  disciples  to  the  highest  pitch,  and  that  many 
of  them  went  away  shocked  at  his  expressions.  He  did  not 
correct  their  error,  if  such  it  were.  When  he  came  to  his  last 
supper,  what  did  he  say?  There,  while  solemnly  seated  with 
his  apostles,  he  raised  his  eyes  to  heaven,  he  took  bread  in  his 
hands,  blessed  it,  and  broke  it  saying,  "  Take  ye  and  eat — 
THIS  IS  MY  BODY." 

It  is  not  my  custom  to  lose  my  tetnper,  and  to  indulge  in  harsh 
and  angry  expressions — I  will  not  say,  that  I  fling  back  with 
indignation  any  of  the  charges  brought  forward  by  my  opponent. 
I  have  been  taught  to  exercise  a  self-control,  and  I  know  that 
out  Saviour  tells  us — "  Love  your  enemies  ;  do  good  to  them 
that  hate  you ;  bless  them  that  curse  you,  and  pray  for  them  that 
calumniate  you !     And  to  him  that  striketh  thee  on  one  cheek« 


'ION. 

of  Christ? 

le  mystery;  for 
,ut  as  the  namee 
i;hange  which  is 
secration  do  not 
the  things  which 
I  being  the  things 

the  idolatrous 
^ed  and  taught 

ody  and  blood 
ain  bread  and 
1     But  Ortho- 

idored. 

isubstantiation, 
3ctrine.     >Vith 
I  and  the  Trin- 
n  him  to  prove 
sdoret  calls  it. 
ipon   scripture. 
s  God,  made  a 
John,  shall  we 
se,  that  he  left 
Is  it  not  e vi- 
and noble  gift 
s  omnipotence ! 
lopounded  by 
,  to  bequeath  to 
ild  that  be  wor- 
ried with  the 
it  he  raised  the 
and  that  many 
He  did  not 
me  to  his  last 
,ly  seated  with 
fk  bread  in  his 
ye  and  eat — 

Indulge  in  harsh 
Bing  back  with 
ly  my  opponent, 
ild  I  know  that 
lo  good  to  them 
ay  tor  them  that 
on  one  cheeky 


THE  DOCTRINE  OF  TRAN8UBSTANTIATI0N. 


243 


offer  also  the  other."  This  is  the  practical  part  of  Christianity. 
It  accords  not  with  the  suggestions  of  flesh  and  blood,  nor  with 
the  maxims  of  modern  gospel  liberty.  Mnega  ieipsum  is  the 
precept  of  the  gospel,  though  it  may  form  no  portion  of  Mr. 
Pope's  moral  creed.  By  my  forbearance  upon  this  occasion, 
I  shall  furnish  Mr.  Pope  with,  at  least,  one  instance  of  Christian 
humility.  I  may  here  remark,  that  one  of  the  newspapers  has, 
in  the  report  of  a  fonner  day's  discussion,  represented  me  as 
appropriating  to  myself,  that  which  I  quoted  as  the  language  of 
our  Saviour — "  Learn  of  me,  because  I  am  meek  and  humble 
of  heart.'' 

With  regard  to  the  senses,  my  friend  has  said,  that  they  can- 
not all  contradict  themselves.  But  a  portion  may,  and  1  made 
an  exception  for  the  sense  of  hearing.  I  referred  in  support  of 
that  porti-^u  to  St.  Patd — "  Faith  cometh  by  hearing,  and  hear- 
ing by  t'.\>:  ords  of  (Mnist." — (Horn,  x,  17.)  Hearing  then  is 
the  only  Dustituted  as  a  judge  of  mysteries.     T>ut  I  ask. 


did  not  ui 


jnses  contradict  themselves,  whe.i  our  Saviour 


walked  upon  the  waters,  and  it  is  recorded  of  his  disciples — 
"  Piitat'crent  Phanlasma  esse."  Did  not  the  senses  here  deceive 
the  Apostles,  as  they  did  others,  in  several  cases  in  the  Old  Tes- 
tament 1  They  did  not  contradict  tlnnnselves  in  the  strict  sense 
of  fhe  word.  The  matters  which  they  rekited  were  not  founded 
on  fact,  but  they  related  what  appeared  to  themselves.  So  far 
their  relation  was  correct.  My  friend  says,  that  the  mistake 
into  which  the  sense  of  sight  falls  as  to  the  stick  in  the  water, 
may  be  corrected  by  the  sense  of  touch.  But  if  one  sense  con- 
tradicts another  in  rebus  tiatiir  alibiis  how  much  more  likely  to 
do  so  in  things  of  a  supernatural  order? 

He  asks  me  how  do  I  know  that  Christ  spoke  the  words, 
"  This  is  my  body" — which  he  has  unsuccossfully  endeavoured 
to  explain  away.  I  answer,  that  I  depend  here  u[)on  the  au- 
thority of  the  church  of  Christ.  Mr.  Pope  depends  on  the  trans- 
lators of  the  Bible  in  the  reign  of  James  I.  I  [ilacc  my  reliance 
upon  an  authority  to  which  our  divine  Redeemer  expressly  pro- 
mised infallibility.  Mr.  Pope  believes  in  no  chineh,  hut  relies 
upon  his  own  private  judgment.  I  called  updu  him  to  show  how 
u  Protestant  could,  according  to  his  principles,  make  an  act  of 
faith.     Has  he  ever  answered  the  f[uestion  I 

He  recurs  to  Melchisedech.  But  here  I  have  him  caught  in 
his  own  net,  as  in  the  instance  of  Theoduret.  He  says  that 
Melchisedech  made  no  offering — I  proved  :h;ithe  made  an  offer- 
ing of  bread  and  wine.  St.  tferome  maiutiiius  the  same  opinion, 
and  St.  Paul  evidently  alludes  to  it  when  he  speaks  of  our 
Saviour  being  "  a  priest  for  ever  according  to  the  order  of  Mel- 
chisedech."    Mr.  Pope  talks  of  my  admission,  that  there  is  no 


■liii 


i:'S 


\ 


nl 


■!!,!' 


I 


I!  U 


244 


THE  DOCTRINE  OP  TRANSUBSTANTIATIGN. 


prohibition  to  the  reading  of  the  scriptures  in  the  three  sacred 
languages,  Hebrew,  Greek,  and  Latin,  because  portions  of  scrip- 
ture have  been  published  in  each  of  them.  In  respect  to  the 
vulgar  tongues,  the  church  never  prohibited  the  reading  of  the 
sciptures  in  them.  She  restricted  the  right  where  she  thought 
it  would  be  abused ;  she  restricted  it  in  order  to  prevent  the 
multiplication  of  heresies,  and  the  generation  of  sects,  such  as 
the  Anabaptists,  the  Muggletoiiians,  and  hundreds  of  others,  who, 
like  a  swarm  of  locusts,  or  the  ten  plagues  of  Egypt,  infest  the 
country,  distract  the  community,  and  rend  asunder  the  Protes- 
tant churches.  It  was  to  guard  against  such  evils  (hat  the 
Catholic  church  wisely  forbade  the  indiscriminate  reading  of  the 
scriptures.  Mr.  Pope  has  accused  our  translation  of  the  Bible 
as  being  filled  with  various  errors.  Yet  when  the  "saints"  travel 
through  the  country,  they  would  persuade  the  poor  people  that 
there  is  no  difference  between  our  Bible  and  theirs.  But  when 
they  come  to  speak  to  scholars  on  the  subject,  they  will  have  it 
that  thousands  of  errors  exist  in  our  Bible.  They  then  openly 
tell  rank  falsehoods  to  promote  their  cause — I  do  not  accuse 
Mr.  Pope  of  rank  falsehood.  But  is  it  not  evident  from  this, 
that  there  is  neither  honour  nor  veracity  amongst  the  generality 
of  the  "  saints"?  He  says,  that  by  reason  of  the  admissions 
which  I  have  made,  I  would  be  called  to  an  account  if  an  inqui- 
sition existed  in  this  country ;  and  that  moreover  I  would  be 
excruciated  tor  my  heterodoxy.  But  Protestants  are  in  general 
very  little  acquainted  viith  our  religion.  They  have  through 
their  ignorance  transformed  our  faith  into  an  hideous  caricature. 

He  says  that  the  Italian  version  was  admitted  by  me  to  be 
superior  to  the  Latin  Vulgat*  1  deny  the  assertion.  I  said, 
that  the  Italian  version  was  admMted  to  be  the  purest  copy  of  (he 
Bible  extant — it  was  for  that  reason  that  St.  Jerome,  11%  he  ad- 
mits in  his  preface,  followed  the  Italian  version,  and  upon  it  laid 
the  foundation  of  the  Latin  Vulgate.  Where  is  the  contradic- 
tion now '/ 

Mr.  Pope  quoted  a  Catholic  writer  to  prove  that  Christ  was 
not  sensibly  present  in  the  sacrament.  I  never  said  that  Christ 
was  sensibly  present  in  the  sacrament.  Let  Mr.  Pope  remem- 
ber that  Scotus,  the  author  from  whom  he  quotes,  was  condem- 
ned by  the  (/alholic  church  for  many  of  his  positions,  which  are 
far  from  being  deemed  orthodox.  As  to  Erasmus,  there  are 
some  of  his  opinions  not  very  orthodox,  though  he,  like  Henry 
VIII,  thought  it  safest  to  die  in  the  Catholic  church. — Like 
many  of  the  present  day,  who,  in  the  enjoyment  of  youth  and 
riches,  cast  their  derisions  at  Popery,  and  yet  are  glad,  when 
their  end  approaches,  to  return  to  the  mother  church. 

Mr.  Pope  introduces  Durandus.     It  is  true  he  held  opmions 


ION. 

,  three  sacred 
rtions  of  scrip- 
•espect  to  the 
reading  of  the 
re  she  thought 
to  prevent  the 
sects,  such  as 
of  others,  who, 
gypt,  infest  the 
ier  the  Protes- 
evils  that  the 
e  reading  of  the 
on  of  the  Bible 
i ''saints"  travel 
>oor  people  that 
iirs.     But  when 
they  will  have  it 
hey  tlien  openly 
[  do  not  accuse 
'ident  from  this, 
;st  the  generality 
■  the  adnussiona 
count  if  an  inqui- 
over  1  would  be 
ats  are  in  general 
ey  have  through 
deous  caricature, 
tied  by  me  to  be 
seition.     I  said, 
lurest  copy  of  the 
■rome,  a"S  he  ad- 
,,  and  upon  it  laid 
is  the  contradic- 

that  Christ  was 
j;r  said  that  Christ 
llr.  Pope  lemem- 
les,  was  condem- 
Isitions,  which  are 
lasmus,  there  are 
k  he,  like  Henry 
Ic  church.— Like 
lent  of  youth  and 
tt  are  glad,  when 

bhurch. 
he  held  opmion* 


THE  DOCTRINE  OF  TRANSUBSTANTIATION. 


245 


contrary  to  those  of  the  church,  till  the  definition  of  the  church 
was  declared.  Then  he  yielded  as  he  ought  to  the  authority  of 
the  Ciitholic  church,  as  the  illustrious  Fenelon  did  in  later  days. 
I  asserted  that  the  first  of  the  Waldenses  preserved  the  sacrifice 
of  the  mass.  But  their  followers  changed  their  principles,  as 
those  of  Luther  and  Calvin  did ;  the  Lutherans  preaching  one 
doctrine  and  the  Calvinists  another.  Here,  for  instance,  Mr. 
Pope  admits  only  eighteen  out  of  the  thirty-nine  articles  of  the 
church  of  England — others  will  be  found  to  deny  them  alto- 
gether, and  more  will  reject  the  Anthanasian  creed.  Such  are 
the  multiplied  gradations  produced  by  evangelical  liberty  and 
private  judgment.  It  is  found  necessary  by  Mr.  Pope  to  con- 
nect himself  with  with  the  Waldenses  (perhaps  the  maddest  of 
all  heretics.)  I  would  beg  leave  to  ask  him,  had  the  Walden- 
ses a  church,  a  ministry,  a  liturgy,  or  any  other  mark  of  the  true 
church  of  Christ,  or  indeed  of  any  church  at  all,  and  if  not,  from 
whom  did  he  receive  the  scriptures?  I  must  here  remark,  that 
his  obtrusive  connexion  with  the  Waldenses  cannot  add  respect- 
ability to  his  origin.  The  Waldenses  were  o!\e  rotten  branch 
lopped  from  the  parent  trunk  by  the  Catholic  church.  I  regret 
extremely  I  did  not  bring  the  ecclesiastical  tree  along  with  me. 

[fhre  J[Ir.  Pope  handed  to  J\h: Maguire  Dr.  J\lUner''s  "End  of  Controversy," 
containing  the  ecclesiastical  tree.] 

Oh !  I  perceive,  gentlemen,  to  my  great  surprise,  that  this 
tree,  instead  of  exhibiting  a  naked  trunk,  is  weighed  down  by 
those  branches  which  I  thought  had  been  cut  ott',  but  which 
seem  determined  to  cling  with  desperation  to  that  parent  stock 
upon  which  alone  their  vitality  lepends,  but  from  which  they  can 
never  moi;e  receive  sap  or  nutriment,  by  means  of  that  moral 
separation  which  originated  with  themselves.  Here  are  Cerinthus, 
Arius,  Montanus,  Apollinaris,  Manicheus,  Eutyches,  Pehigius, 
Socinus,  Huss,  WicklifTe,  Waldo,  Luther,  Cranmer,  struggling 
to  connect  themselves  with  the  Catholic  church,  and  claimin~, 
upon  some  occasions,  a  sympathetic  relationship  with  each  other. 
How,  now,  Mr.  Pope,  will  you  or  the  present  Protestant  church 
be  able  to  stitch  yourselves  to  those  various  heretics  ?  Were 
they,  I  demand,  or  were  they  not,  more  diffVrent  from  the  prin- 
ciples of  the  present  reformers  than  they  were  from  the  Catholic 
church ;  and  would  not  the  ancient  heretics  anathematize  Mr. 
Pope  and  his  doctrines  as  jealously  as  the  Catholic  church 
herself? 

Before  I  conclude,  I  wiU  give  you  a  few  additional  quotations 
from  the  Fathers,  touching  the  tlxith  of  tlie  primitive  church. 
St.  Cyril  of  Alexandria,  commenting  on  John,  tom.  iv,  p.  252, 
after  quoting  the  words  of  St.  John,  "  I  am  the  living  bread  that 
came  down  from  heaven," — (vi,  61.) 

21* 


(!;' 


246 


THE  DOCTRINE  OF  TRANSUBSTANTIATION. 


'Thei 


i  the  type,  the  shadow,  antl  the  i 


" 


i :      i. 


manna  was  the  type,  the  shadow,  antl  the  image.  'I  am  the  living 
bread,  if  any  one  shall  eat  of  tliis  bread,  he  siiall  Hve  for  over.'  They  tliat 
eat  of  the  manna  are  dead,  because  it  gave  not  life;  lie  that  eats  tliia  broad, 
that  is  me,  or  my  flesih,  phali  live  for  ever.  Our  Lord  Jesus,  by  his  own  tlc-sli, 
gives  lift"  to  us,  and  iiis  blood  is  not  that  of  any  corninon  man,  but  tiie  natural 
blood  of  life  itself.  'For  he  that  eatetb  my  tlesh  and  drinketh  my  blood  abideth 
in  mi;  and  I  in  him.' — (John,  vi,  56.)  As  he  that  joins  wa.\  to  wax  forms  of 
them  one  body,  so  it  seems  to  me,  he  that  eats  the  llesli  of  our  Saviour,  and 
drinks  his  precious  blood,  as  himself  says,  becomes  one  with  him.  Let  these 
Verbose  and  absurd  men  tell  us  witli  w)iose  body  the  sheep  of  the  church  are 
fed,  or  from  what  springs  her  children  are  refreshed.  For  if  the  body  of  Go<i 
is  delivered,  thus  (toiI  is  the  true  God,  Christ  the  Lord,  not  a  mere  man,  nor 
an  auiiel,  as  ;-onio  pretend.  And  if  it  bo  \\w  blood  of  God,  the  cup  of  God, 
this  Ciod  is  not  purely  God,  one  of  the  adorable  Trinity,  the  Son  of  God  hitt 
the  Word  ofGoit  made  man.  But  if  the  body  of  Christ  be  our  food,  an<l  the 
blood  of  Ciiri«:  mu  drink,  and  this  Christ  be  a  mere  man,  how  is  eternal  life 
promised  to  those  who  approach  the  holy  table?  And  how  ajiain  shall  ibis 
body  be  divided  here,  and  in  vxauy  places,  a.ni\  not  be  diminished  ?  A  meio 
body  cannot  impart  life  to  those  who  receive  it.  ^Vherefore  let  us  receive  the 
body  of  life  itself;  that  liie  which  lor  us  lins  dwelt  in  our  body:  anrl  let  us 
drink  his  sacred  blood  for  the  remission  ol'  our  sins,  and  so  partake  of  that 
immortality  which  is  in  him;  believins  Christ  to  be  the  priest  and  the  victim, 
him  that  offers,  and  he  that  is  offered." 

St.  John  Chrysostom,  Horn,  ii,  ad  Pop.  Antioch,  I.  i,  p.  37 — 

"  Elias  left  his  jrarment  to  his  disciple  :  but  the  Son  of  God  left  us  his  own 
flesh.  The  pro[)hf;t,  indeed,  threw  off"  his  covering,  but  Christ  ascendit)g, 
took  with  him  liis  body  and  left  it  also  for  us.  Let  us  not  therefon;  repine, 
nor  fear  any  difficulties,  for  he  who  refused  not  to  shed  his  blood  for  all,  and 
communicated  to  us  his  body  and  blood,  what  will  he  not  do  for  our  salvation  ?" 

And,  Horn,  ii,  in  cap.  14.  Matt,  i,  7. — 

"Let  us  then  touch  the  hem  of  his  garment,  or  rather  let  us,  if  we  be  so 
disposed,  possess  him  entire,  for  his  body  now  lies  before  us,  not  to  be  touched 
only,  but  to  be  eaten  and  to  satiate  us.  And  if  they  who  touched  his  garment 
drew  so  much  virtue  from  it,  h  w  much  more  shall  we  draw  who  possess  him 
whole?  When,  therefore,  thoTi  seest  the  priest  presenting  the  body  to  thee, 
think  not  that  it  is  bis  hand,  but  the  hand  of  Christ  that  is  stretched  towards 
thee." 

So,  gentlemen,   that   objection  of  Mr.   Pope   is   here    fully 

answered,  viz, — that  the  priest  made  his  God — for  here  St. 

Chrysostom  declares,  that  the  action  is  not  performed  by  man, 

but  by  Christ  himself — which  agrees  with  St.  Cyril,  that  Christ 

is  both  the  priest  and  the  victim. 

Mr.  Pope. — My  friend  has  drawn  a  strange  distinction  between 
outward  appearances  and  species.  The  schoolmen,  borrowini^ 
from  Aristotle,  introduced  a  curious  fancy  ;  they  supposed,  that 
the  universe  consisted  of  a  mass  of  matter,  invested  hv  certain 
forms  and  qualities  which  possess  a  real  and  substantial  being. 
This  was  a  very  fortunate  discoveiy  for  the  school  divines  ;  it 
served  to  explain  the  bodily  presence  of  Christ  in  the  sacrament ; 
the  substance  of  the  bread  and  wine,  said  they,  is  converted  into 
his  body  and  blood  ;  but  the  absolute  accidents,  the  substantial 


TION. 

»I  am  the  living 
vcr.'  Tliey  tliat 
t  eats  tliis  bicud, 

by  liis  own  fli  sli, 
n,  bnttliRnntmul 
my  blood  abi'leth 
I  to  wax  lorins  of 

our  Saviour,  and 
,  him.     Let  these 

of  the  church  aro 
fthebody  ofGod 
t  a  mere  man,  nor 
1,  the  tui)  of  God, 
10  Sou  ot  God  hut 

our  food,  and  the 
how  is  rtcinal  life 
)W  ajiain  shall  this 
inishtd?  A  nifie 
0  U't  us  rec-civ.>  the 
■  body:  and  lot  via 

HI)  partake  of  that 
icst  and  th<-  victim, 

ch,  1.  i,  P-  3'''— 

",od  loft  us  liis  own 
Christ  asct-nditii.', 
pt  therefore  repini-, 
is  blood  for  all,  and 
)  for  our  salvation?" 


let  us,  if  we  be  so 
,  not  to  be  touched 
ji'iched  his  fiarnnnit 
\v  who  possess  hmi 
r  tbe  bodv  to  thee, 
'stretched  towards 

is   here    fully 

cl — lor  here  St. 

formed  by  nmn, 

yiil,  that  Christ 


tinction  between 
"men,  borrowins^ 
supposed, that 
^sted  by  ccrtitiii 
Ibstuntial  bcrng;. 
lool  divines  ;  it 
[i  the  siicrauienl ; 
Is  converted  into 
1,  the  substantial 


THE    DOCTRINE    OF    TRANSUBSTANTIATION. 


247 


forms  of  both  remain  as  before  ;  hence  the  term  transubstantia- 
tion.  Now  surely  it  is  most  ridiculous  to  assert,  that  that  which 
has  all  the  properties  of  bread,  should  not  be  bread  ;  and  that 
that  which  has  none  of  the  properties  of  flesh,  should  be  flesh. 
I  am  not  quite  so  certain  that  the  grn'  y  is  the  blood  of  the 
animal;  however,  I  congratulate  Mr.  .  ..iguire  upon  the  strict 
observance  of  the  washing  of  feet  in  the  church  of  Rome.  Upon 
a  certain  day,  I  am  informed  that  a  golden  ewer  is  prepared,  and 
the  Pope  washes  the  feet  of  some  mendicants.  I  wish  to  know, 
does  Mr.  Maguire  follow  the  example  of  his  holiness  at  Rome? 
My  friend  observes,  that  Christ  can  extricate  himself  from  the 
elements,  if  likely  to  corrupt.  Let  us  examine  the  Roman 
Missal  upon  this  head. 

"  If  through  negligence  any  part  of  the  blood  of  Christ  should  fall  upon  the 
ground  or  upon  (ho  table,  let  it  be  licked  up,  and  let  the  place  be  sufficiently 
scraped,  and  the  scrapings  burned,  but  let  the  ashes  be  buried  in  holy  ground. 
But  if  it  should  fall  upon  the  stone  of  the  altar,  let  the  priest  drink  up  the  drop, 
and  let  the  place  be  will  washed,  and  the  washing  thrown  into  holy  ground, 
if  the  drop  should  reach  the  first,  second,  and  third  linen-cloth,  let  the  clotha 
be  three  limes  washed  where  the  drop  fell,  the  chalice  having  been  placed 
under,  and  let  the  water  of  ablution  be  thrown  into  holy  ground.  But  if  it 
should  fall  only  on  the  sacerdotal  vestments  theniselves,  they  ought  in  the 
same  manner  be  washed,  and  the  washing  thrown  into  holy  ground.  If  it 
should  fall  upon  the  cloth  or  the  carpet  placed  underneath  the  feet,  let  it  be 
well  washed  as  before.  If  it  should  happen,  that  all  the  blood  should  be 
poured  forth  after  consecration,  if  indeed  any,  even  a  little,  shall  remain,  let 
that  be  taken,  and  let  that  which  has  been  mentioned  be  done  with  the 
remainder  of  the  blood.  But  if  none  shall  remain,  let  the  priest  place  wine 
in  the  chalice  again,  and  let  him  consecrate  it  from  that  place  'likewise  after 
supper ;'  the  oblation,  however,  of  the  chalice  having  been  made  as  before. 
If  the  priest  should  disgorge  the  eucharist,  if  the  species  should  appear  entire, 
let  them  be  reverently  taken,  if  nausea  does  not  prevent;  in  that  case,  let 
the  consecrated  species  be  cautiously  separated,  and  laid  up  in  some  secret 

Elace,  until  they  become  corrupted  ;  and  afterwards  let  them  be  thrown  into 
oly  ground.  But  if  the  species  do  not  appear,  let  that  be  burned  which  has 
been  disgorged,  and  the  ashes  thrown  into  holy  ground.  If  the  consecrated 
host,  or  any  part  of  it,  fall  upon  the  ground,  let  it  be  reverently  taken  up,  and 
the  place  where  it  fell,  cleansed,  and  a  little  scraped,  and  let  the  dust,  or 
scrapings  of  that  nature,  be  thrown  into  holy  ground.  If  it  should  fall  with- 
out the  corporal  upon  the  napkin  or  in  any  manner  upon  any  cloth,  let  the 
napkin  or  cloth  be  carefully  washed,  and  let  the  washing  itself  be  poured  out 
upon  holy  ground," — De  defect,  circ.  Miss,  occ.  Miss.  Rom.  1822,  Dubl. 

Pardon  me  for  having  read  so  much,  and  excuse  me  for  not 
reading  the  whole.  I  wonder,  why  such  a  process  should  be 
enjoined,  if  the  Saviour's  body  is  supposed  not  to  be  present 
after  the  decomposition  of  the  elements  I 

I  have  already  proved,  that  the  difficulty  of  convincing  the 
Socinian,  is  greater  on  the  part  of  Mr.  Maguire  than  on  mine. 
I  observed,  that  I  could  argue  on  the  scriptures,  as  acknowledged 
by  the  Socinian,  while  my  friend  would  refer  him  to  the  universal 
consent  of  mankind.     Now  we  have  shown,  that  Arianism  at  one 


' 


I    1 


\  !]'•  ' 


..^'1 


m 


248 


THE    DOCTRINE    OF    TRANSUBSTANTIATION. 


period  prevailed  in  the  church  of  Rome  ;  the  Socinian  will, 
therefore,  reply,  that  he  too  hus  tradition  on  his  side ;  he  will 
therefore  wish  Mr.  Maguire  good  morning,  when  he  introduces 
the  infallibility  and  authority  of  his  church.     If  my  friend's 
quotations  from  Protestant  bishops  be  correct,  I  can  only  say, 
that  they  were  not  true  to  their  principles,  for  the  articles  of  the 
established  church,  emphatically  assert,  that  the  elements  should 
not  be  adored.     We  are  told,  that  there  is  a  difference  between 
a  mystery  and  a  miracle.     Let  the  opinion  go  forth,  and  stand 
as  a  ruled  case,  that  there  is  no  miracle  in  transub.stantiation. 
Some  of  the  Fathers,  I  allow,  used  strong  expressions  respect- 
ing the  eucharist.     If  Theodoret  believed  in  transubstantiation, 
he  could  not  have  met,  in  the  way  in  which  he  does,  the  argu- 
ment of  Eutyches.     He  spoke  of  a  moral,  but  not  a  physical 
change,  and  conceived  that  the  moral  change,  which,  he  believed, 
took  place,  entitled  the  elements  to  respect  and  veneration. 
Mr.  Maguire  asks,  did  Christ  leave  behind  him  nothing  but 
bread  and  wine  ?     Yes  ;  he  has  bequeathed  to  his  people  the 
records  of  inspiration,  which  bear  witness  to  his  glorious  work 
on  Calvary,  when  he  bowed  his  head  and  gave  up  the  ghost.     I 
asked  Mr.  Maguire,  how  he  knew  that  the  words,  ''  this  is  my 
body,"  are  to  be  found  in  the  Bible.     I  am  told,  by  the  authority 
of  his  church.     Now,  the  examination  of  the  proofs  of  that 
authority,  demands  the  exercise  of  sense  ;  and  if  so,  why  should 
not  the  same  exercise  of  sense  be  admitted  upon  transubstantia- 
tion ?     I  employed  strong  language,  'tis  true,  in  refutation  of  the 
charge  which  Mr.  Maguire  brought  against  me — but  believe  me, 
I  did  not  speak  under  the  impulse  of  passion.     Mr.  Maguire 
has  directed  me  to  himself  ns  an  example  of  humility.     I  appeal 
to  the  present  meeting,  whether  we  have  not  had  a  singular 
exhibition  of  effrontery  on  his  part,  in  defiance  of  common  sense 
and  rational  argumentation  1     My  friend  has  referred  us  to  the 
instance  of  the  Saviour  having  been  taken  for  a  spirit ;  but  he 
should  remember,  that  at  the  moment  the  Apostles  did  not  dis- 
tinctly see  him  ;  but  as  soon  as  they  heard  his  voice,  they  cried 
out,  "it  is  the  Lord."     As  to  an  act  of  faith  being  made  by  a 
Protestant,  I  shall  not  go  over  the  same  ground  so  often  travelled 
before.     Mr.  Maguire  observes,  that  St.  Paul  applies  the  term 
priest  to  Melchisedech :  but  this  circumstance  does  not  prove 
the  bread  and  wine  to  have  been  a  sacrifice.     The  truth  of  this 
observation  can  be  seen,  as  I  have  already  said,  by  consulting 
the  Old  Testament.     I  called  upon  Mr.  Maguire  to  prove,  that 
the  term  ibqsvs,  a  sacrificing  priest,  was  ever  applied  to  the  min- 
isters of  Christ  in  the  new  dispensation ;  he  has  not  met  that 
question.     I  again  assert,  that  there  is  no  isqsv^  on  earth,  pos- 
sessing any  authority  under  the  Christian  dispensation.     The 


f 


ATION. 

Socinian  will, 
is  side  ;  he  will 
n  he  introduces 
If  my  friend's 
I  can  only  say, 
e  articles  of  the 
elements  should 
ference  between 
forth,  and  stand 
ujsubstantiation. 
•essions  respect- 
ansubstantiation, 
B  does,  the  argu- 
t  not  a  physical 
hich,  he  believed, 
and  veneration, 
him  nothing  but 
to  his  people  the 
lis  glorious  work 
up  the  ghost.     1 
»rds,  "  this  is  my 
1,  by  the  authority 
le  proofs  of  that 
if  so,  why  should 
)n  transubstantia- 
_  refutation  of  the 
—but  believe  me, 
Mr.  jVIaguire 
imility.     I  appeal 
)t  had  a  singular 
of  common  sense 
referred  us  to  the 
r  a  spirit ;  but  he 
►sties  did  not  dis- 
.  voice,  they  cried 
being  made  by  a 
so  often  travelled 
applies  the  term 
e  does  not  prove 
The  truth  of  this 
lid,  by  consulting 
lire  to  prove,  that 
jplied  to  the  min- 
jhas  not  met  that 
\svtt  on  earth,  pos- 
ipenaation.     Th« 


THE    DOCTRINE    OF    TRANSUBSTANTIATION. 


249 


priesthood  of  Christ  is  unchangeable,  and  therefore  not  to  be 
transferred  ;  thai  of  the  Jews  was  changeable,  because  they  were 
subject  to  death.  The  priesthood  is  now  concentrated  in  him, 
who  sits  for  over  on  the  right  hand  of  the  Majesty  in  the  Hea- 
vens. My  friend  has  remarked,  that  Protestants  assert,  that 
there  is  no  difference  between  the  Roman  Catholic  and  Protes- 
tant Bible  ;  the  Douay  version,  I  admit,  though  corrupted,  still 
retains  fundamental  truths.  You  shall  hear  Dr.  Doyle's  opinion 
of  the  Protestant  translation  : — 

"CI.  Do  vou  consider  the  autliorized  translation  of  the  ch\irch  of  England 
as  of  a  stirtii'ientiy  perverse  quah'y,  to  merit  tlie  description,  (given  in  the 
encyclical  letter  ot  the  Pope,  dated  Rome,  May  3,  1824, — that  by  a  perverse 
interpretation,  the  gospel  of  Christ  may  be  turned  into  a  human  gospel,  or 
what  is  worse,  into  the  gospel  of  the  devil  ?) 

"  A.  As  I  said  before,  God  forbid  I  should  so  consider  it ;  for  though  it  has 
many  errors,  /  consider  it  one  of  the  noblest  translations  that  ever  has  been  pro- 
duced; this,  i  say,  while  looking  upon  it,  as  abounding  with  inaccuracies, 
and  having  many  errors." — ,ipp,  to  Report  for  Com.  on  Education  in  Ireland, 
p.  791. 

In  the  opinion  of  Dr.  Doyle,  we  perceive,  that  the  authorized 
version  is  one  of  the  noblest  translations  that  ever  has  been  pro- 
duced. I  still  insist,  that,  in  several  instances,  the  translations 
in  the  authorized  version,  regarded  by  Ward  as  erroneous,  have 
been  adopted  by  Dr.  Murray,  in  his  edition  of  the  Douay  Bible 
lately  published.  (See  Hamilton's  Letters  to  the  Roman 
Catholic  Archbishop  of  Dublin,  on  the  State  of  the  present 
English  R.  C.  Bible.) 

Mr.  Maguire  persists  in  saying,  that  the  Waldenses  believed 
in  transubstanliation.  In  refutation  of  the  assertion,  I  have 
read  to  you  extracts  from  their  creeds,  and  a  passage  from  Dr. 
Milner's  End  of  Controversy.  You  have  heard  much  of  the 
Apostolic  tree  in  Dr.  Milner.  You  will  tind,  upon  examination, 
however,  that  the  mention  of  some  Popes  is  altogether  omitted. 
To  change  the  metaphor — I  should  like  to  know,  when  the  links 
were  broken  in  the  Apostolic  chain,  for  instance,  at  the  time  of 
the  council  of  Constance,  by  what  process  the  spiritual  Vulcan 
was  able  to  join  them  together  again?  My  friend  has  talked  of 
the  Waldenses  beintr  heretics.  I  have  already  referred  you  to 
the  commendation  of  Lewis  XH,  and  the  report  of  his  commis- 
sioners, which  prove  that  the  Waldenses  held  the  truths  of  the 
blessed  gospel.  As  to  Mr.  Maguire's  quotation  from  Luther,  I 
can  prove  that  that  which  Mr.  Maguire  says,  was  a  literal  con- 
versation with  the  devil,  is  merely  figurative.  Sagittarius  proves, 
that  Justus  Jonas,  Luther's  colleague,  who  translated  this  piece 
of  Luther's  writings  into  Latin,  left  out  many  words,  particularly 
the  following  passage : 

"  J\Ieo  corde,  multas  enim  noctes  mihi  acerbas  fecit" 


I'. 


I  'I 


•  >i 


\        -j 

1  ir'ii 

250 


THE    DOCTRINE    OP    TRAN8UB8TANTIATION. 


Which  ought  immediately  to  follow  the  first  sentence— 

"Satan  nipciun  ccnpit  ojnsmodi  dispututioncin." 
So  that  in  Eri(j;lish  the  translation  should  be : 
"  Satan  begun  with  ine  in  my  heart  the  following  disputation." 

As  to  the  quotations  from  the  works  of  other  reformers,  which 
Mr.  Maguiro  adduced,  the  places  where  they  maybe  found,  not 
having  been  stated  by  him,  I  may  truly  say  that  they  are  so 
absurd  as  to  curry  their  own  refutation  upon  their  very  face. 

)Vith  respect  to  the  doctrine  of  transubstantiation :  I  have 
shown  that  our  Saviour  did  not  always  speak  literally — that  he 
frequently  employed  figurative  language — that  there  is  a  figure 
in  the  very  context — that  the  Syriac  language  possesses  no  word 
meaning  to  siii;nif!j,  and  that  therefore  our  Lord  was  under  the 
necessity  of  using  the  auxiliary  verb.  I  observed  that,  if  tran- 
substantiation be  true,  we  can  have  no  proof  of  the  resurrection 
of  Christ — that  it  destroys  the  nature  of  a  sacrament,  and  con- 
tradicts the  scripture  which  asserts,  that  the  body  of  Christ  shall 
not  see  corruption.  I  have  appealed  to  the  Fathers  ;  let  our 
quotations  be  confronted.  There  is  a  suspicion  that  the  Fathers 
have  been  corrupted  by  the  church  of  Rome ;  but  the  Protes- 
tants possess  no  index  expurgalorius.  I  would  ask,  what  is  the 
nse  of  the  doctrine  of  transubstantiation  1  Can  the  body  and 
blood  of  Christ,  literally  received  into  the  body,  benefit  the  soul? 
Christ  suffered  in  his  body  on  the  cross,  and  in  that  respect  his 
flesh  has  profited,  from  its  union  with  the  Godhead.  But  did  I 
submit  to  be  a  <;annibal,  I  should  yet  have  to  learn,  by  what 
process  an  immaterial  spirit  can  be  benefited  by  a  material  sub- 
stance. 1  tippeal  to  your  judgments  ;  which  is  most  in  accord- 
ance with  common  sense,  reason,  scripture,  and  the  character  of 
God, — the  doctrine  which  holds  that  a  man  eats  his  Redeemer, 
or  that  which  teaches,  that  the  soul  is  fed,  not  by  ealing  the 
syiKibols  of  the  body  and  blood  of  Christ,  but  by  ihe  truths  con- 
tained in  the  word  of  God?  If  the  early  Christians  believed 
such  a  doctrine,  I  ask,  would  it  not  have  been  brought  forward 
as  a  charge  against  them  by  anti-Christian  writers? — (Iren. 
Fragm.  ap.  Gi^cum.  in  1  Pet.  ii,  12.)  Yet  such  a  charge  was 
never  made. 

My  friend  has  accused  me  of  not  being  under  the  influence 
of  moral  principle.  IjCt  our  lives  be  contrasted,  and  then  will 
it  be  seen  which  of  the  two  is  most  influenced  by  Christian  prin- 
ciple. If  Mr.  Maguire  would  read  the  works  of  Luther,  he 
would  find,  that  although  Lut'ner  would  lay  no  other  foundation 
tnan  that  which  has  been  laid,  which  is  Christ  Jesus  the  Lord, 
yet  he  delighted  to  erect  upon  that  basis  such  a  moral  edifice  as 
should  be  to  the  praise  and  the  glory  of  the  most  high  God.     I 


ce— 


THE    DOCTRINE    OF    TRANSUBSTANTIATION. 


261 


lers,  which 
found,  not 
hey  are  so 
y  face. 
1 :  I  have 
y — that  he 
is  a  figure 
es  no  word 
i  under  the 
lat,  if  tran- 
Bsurrection 
,  and  con- 
2\\nsi  shall 
s  ;  let  our 
;he  Fathers 
the  Proles- 
what  is  the 
body  and 
it  the  soul? 
respect  his 
But  did  I 
n,  by  what 
iterial  sub- 
in  accord- 
haracter  of 
Redeemer, 
iling  the 
trulhs  con- 
s  believed 
;ht  forward 
s? — (Iren. 
harge  was 

e  influence 
then  will 
istian  prin- 
Luther,  he 
foundation 
i  the  Lord, 
1  edifice  as 
h  God.     I 


maintain  that  in  the  New  Testament  ifqBvg  is  never  applied  to 
Christian  ministers  ;  and  I  argue  against  the  Roman  Catholic 
priesthood  as  St.  Paul  argued  against  that  of  the  Jews. — Heb.  x. 

"  Tho  law  liaving  u  sliadow  of  the  ^ood  tilings  to  come,  not  the  very  image 
of  the  things,  by  tlio  self-same  sacrihces,  whicn  they  ofler  continually  every 
year,  can  never  make  the  comers  thereunto  perfect.  Because  the  worshippers 
once  cleansed  siiould  have  no  conscience  of  sin  any  longer.  But  m  tnem 
there  is  made  a  commcmoratiun  of  sins  every  year;  for  it  is  impossible  that 
with  tho  blood  of  oxen  and  goats  sin  should  be  taken  away." 

Again, 

"And  every  priest,  indeed,  standeth  daily  ministering  and  often  ofller- 
in^  Ihe  sainu  sacrifices  which  can  never  take  away  sins;  but  this  man 
offering  one  sacrifice  for  sins,  for  ever  sittcth  at  the  right  hand  of  God,  from 
henceforth  expecting  until  his  enemies  be  made  his  footstool,  for  by  one  obla- 
tion he  hatli  perfected  for  ever  them  that  are  sanctified.  And  the  Holy  Ghost 
also  doth  testify  this  to  us,  for  after  that  he  said, '  this  is  the  Testament  which 
I  will  make  unto  them  atler  tliose  davs,  saith  the  Lord,  I  will  give  my  laws 
in  their  hearts,  and  on  their  minds  will  I  write  them,  and  their  sins  and  ini- 
quities I  will  remember  no  more.  ]Now,  when  there  is  a  remission  of  these, 
tnere  is  no  more  an  oblation  for  sin." 

In  the  same  manner  I  argue,  that  the  daring  repetition  of  the 
sacrifice  of  Christ  implies,  that  the  great  atonement  on  the  cross 
was  not  all-suflicient — this  is  an  important  subject.  St.  Paul 
plainly  observes,  that  in  the  repetition  of  the  Jewish  sacrifices 
there  was  a  public  acknowledgment  made  that  sin  remained 
t  .pardoned.  The  Jewish  priests  offered  often  the  same  sacri- 
(ices,  which  can  never  take  away  sin.  The  Roman  Catholic 
priesthood,  in  the  daring  attempt  to  offer  a  sacrifice,  first  pro- 
claim the  sacrifice  of  Christ  as  insufficient ;  and  secondly, 
acknowledge  their  own  as  insufficient,  by  repeating  it.  Mark 
the  contrast — 

"The  Priest  stood  daily  ministering,  and  often  ofTering  the  same  sacnfices, 
which  can  never  take  away  sin :  but  this  man  offering  one  sacrifice  for  sins 
for  ever  sittcth  on  the  right  hand  of  God,  from  henceforth  expecting,  until  his 
enemies  be  made  his  footstool." 

Why  does  the  Saviour  not  repeat  his  sacrifice?  Because  "by 

ONE  oblation  he  hath  perfected  for  ever  them  that  are  sanctified." 

Wherefore,  after  the  announcement  of  the  new  covenant  the 

Apostle  adds : 

"  Where  there  is  a  remission  of  these,  THERE  IS  NO  MORE  AN 
OBLATION  FOR  SIN." 

The  Church  of  Rome  must  hold  that  the  remission  is  either 
perfect  or  imperfect.  The  latter  I  bring  in  direct  opposition  to 
the  sacred  scriptures, 

"  Their  sins  and  iniquities  I  will  remember  no  more."         \  '  ' 

Again,  it  is  written,  ,^,.  .y 

"Nor  yet  thit  lie  should  offer  himself  o/fen,  as  the  high  priest  entereth  into 
the  holi«8t  every  year  with  the  blood  of  othero ;  for  then  he  ought  to  have 


1  I :; 


J. 


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THE    WANT    OP    UNITY    OP 


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suffered  often  from  the  beginning  of  the  world  ;  but  now  once  at  the  end 
of  ages,  he  hath  appeared  for  the  destruction  of  sin  b^  the  sacrifice  of  himself; 
and  as  it  is  appointed  unto  men  once  to  die,  and  alter  that  the  judviactit,  so 
also  Christ  was  offered  once  to  exhaust  tiic  sins  of  many." — (tleb.  ix,  24.) 

There  are  other  passages  to  the  same  eflect,  which  show  that 
there  is  but  one  priest,  Clirist  Jesus,  God  over  all,  blessed  for 
ever.  Therefore  they  who  pretend  to  offer  sacrifice,  intrude 
upon  his  ofiice,  and  attempt  to  rob  him  of  his  priesthood.  But 
he  remains  eternally  and  immutably  the  great  High  Priest  of  his 
people. 


Sixth  Day — Wednesday,  April  25, 


SUBJECT. — "  The  Protestant  Churches  do  not  profess  that 
Unity  which  forms  the  Distinctive  Mark  of  the  True  Church 
of  Christ." 

Admiral  Oliver  and  Thomas  Wyse,  Esq.,  in  the  Chair. 

Mr.  Maguire  rose,  and  called  upon  Mr.  Pope,  for  proofs  of 
the  existence  of  that  unity  in  the  Protestant  churches,  which 
forms  the  distinctive  mark  of  the  true  church  of  Christ. 

Mr.  Pope  rose,  and  said — Gentlemen,  I  shall  preface  my 
observations  this  day,  with  the  following  remarks  :  If  I  yester- 
day spoke  in  a  manner  apparently  bordering  upon  warmth,  I  beg 
to  assure  you,  that  it  arose  from  excessive  bodily  exhaustion, 
which  obliged  me,  in  order  to  give  utterance  to  my  thoughts, 
unduly  to  strain  and  exert  my  physical  powers. 

Mr.  Maguire  has  called  upon  me  for  proofs  of  that  unity 
which  he  asserts  to  be  a  distinctive  mark  of  the  true  church.  I 
admit  that  no  single  Protestant  communion  constitutes  of  itself 
the  church  of  Christ,  but  that  the  members  of  the  Saviour's 
mystical  body  are  scattered  through  the  various  comn)unities  »>t* 
professing  Christians.  This,  my  opinion  of  the  meaning  of  "  li  tj 
th«  church  of  Christ,"  coincides  with  authorities  which  my  frier,  J 
esteems.     St.  Augustin  says  of  the  church, 

"That  house  consists  in  vessels  of  gold  and  silver,  in  precious  stones,  and 
incorruptible  wood ;  and  it  is  to  that  St.  Paul  says,  '  bear  with  one  another  in 
'ove,  keejping  the  unity  of  the  Spirit  in  the  bond  of  peace ;'  and  again,  '  tlio 
tei.  lie  of  God  is  holy,  which  temple  ye  are.'  It  consists  in  the  good,  in  the 
fnthjul,  in  Ike  holy  servants  of  God  spread  every  where,  joined  together  in  a 
spiritual  unity  by  the  communion  of  the  same  sacraments,  whether  they  know 
one  another  by  sight  or  whether  they  do  not  But  as  for  the  others,  they  are 
so  in  the  house  a«  not  at  all  Xa  belong  ir>  the  Mrnnture  of  the  bouse,  and  they 


B  at  the  end 
B  of  hiinaelf ; 
udi;inent,  ao 
•b.  ix,  24.) 

show  that 
leaned  for 
e,  intriule 
)od.  But 
iest  of  his 


'ofess  that 
ue  Church 


e  Chair. 

proofs  of 
les,  which 
t. 

reface  my 
f  I  yester- 
mth,  I  beg 
xhaustion, 
thoughts, 

that  unity 
hurch.  [ 
!s  of  itself 

Saviour's 
iiunities  «'t* 
r»g  of  "tl  0 

my  frieiai 


I  stones,  and 
le  another  in 
I  again,  <  tho 
good,  in  the 
jgether  in  a 
ir  they  know 
era,  they  are 
ae,  and  they 


A 


THE    PROTESTANT    CHURCHES. 


263 


»ro  not  in  that  noriety  that  is  fuithful  in  ponco  nn<l  righteoiisncRS.  They  are 
as  chnfTiirnid  llic  i;()o<i  oorii ;  uiid  we  iiiniiot  dtjny  that  they  are  in  tiiu  hoiine. 
since  tiio  Aposlle  mhvs,  'that  thi-rc  arc  in  tiic  houa(!  not  only  vchscIs  of  gold 
and  silver,  but  vossfls  also  of  wood  and  earth — but  one  to  honor,  tho  other  to 
dishonor." — August,  di;  Bapti^.  Contra.  Donut.  lib.  vii,  cap.  .'il. 

You  have  already  perceived  that  the  quotiUion*^,  wl.ich  I  Jjrojght 
forward  on  the  first  day  oi  the  meeting,  coincide  w'.h  thsi  vir-w 
of  the  word  Church.     Clemens  of  Alexandria  sayi : 

"The  ancient  Catholic  church  is  bul  one  only,  which  assembitK  in  tlr* 
unity  of  one  only  faith,  by  tho  will  of  one  ori!y  Gorl,  and  the  mil  ,')»ry  "f'-ne 
only  Lord — all  tiioae  who  arc  before  obtain'^d,  that  is  to  '^'cy,  whom  t>i;d  has 
predestinated  to  be  just,  having  known  them  before  the  fovnil^iiion  of  i,li.' 
world." — Clem.  Alex.  Strom,  lib.  vii. 

Origen  says,  in  explaining  these  ;vords,  "  Tl.oc.  an;  Peter-  und 
upon  this  rock  will  1  build  my  church." — 

"The  church  consists  of  all  those  who  are  perfect,  and  riie  full  of  'iVtH* 
words,  thoughts,  and  actions  which  leuJ  to  blessedness." 

In  Matt,  xvi,  St.  Ambrose  says, 

"God  called  his  tabernacle  Bethlehem,  because  the  church  of  tho  noht:oivi 
is  his  tabernacle ;  and  there  is  a  mystery  in  it ;  for  Bethlehem  ia  situu'ed 
upon  the  sea  of  Gallilee,  on  the  east  side,  which  signifies  to  i".  tlmt  rxrrysoA 
that  is  worthy  to  be  called  the  temple  of  God,  or  the  church,  may  he  'juilt 
upon  the  waves  of  this  world,  but  can  never  be  drowned ;  it  id  y  'je  i^ncoun- 
tered,  but  can  never  be  overthrown,  because  it  depresses  and  calms  <.\'m  \v'\U\ 
impctuousness  of  sufferings.  It  looks  upon  the  sh'owrecks  of  others,  while 
itself  is  safe  from  danger,  always  rciJy  to  receive  the  illumination  of  Jesua 
Christ,  and  to  rejoice  under  his  rays." — De  Abrah.  Patr.  Lib.  1,2.  cap.  3. 

And  further,  elsewhere,  he  says  expressly  : 

"That  as  the  saints  are  the  members  of  Jesus  Ch.ist,  so  the  v/icked  iar« 
the  members  of  the  devil." — In  Psalm  xxxv. 

St.  Jerome  says  :     . 

"  The  church,  v:hich  is  the  assembly  of  all  '.he  saints  is  cdUci!  in  the  scripture 
the  pillar  and  ground  o."  truth,  because  she  hos  in  'esun  Christ  an  etornal 
firmness." — In.  Job  cap.  xxvi. 

Again,  in  the  exposition  of  the  Canticles,  he  says : 

"  That  the  church  is  the  a-  .'mbhj  n/all  the  saints,  and  that  .ihe  is  brought  in 
speaking  in  the  Conticli  s,  ii?  if  all  the  saints  were  but  one  person." — Cant. 
Horn,  I. 

And  even  the  author  of  the  Commentary  on  the  Psalms, 
ascribed  to  St.  Jerome,  explaining  these  words  of  the  prophet, 
•*  I  will  drive  away  from  the  city  of  the  Lord  all  workers  of 
iniquity,"  says : 

"  The  city  of  the  Lord  is  the  church  of  the  saints,  the  congregation  of  the 
just." — In  Psal.  ci. 

You  will  perceive  from  the  quotations,  whether  Mr.  Maguire's 
view  of  the  word  "  church"  coincides  with  that  entertained  by 
Christian  antiquity. 

22 


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THE    WANT    OF    UNITV    OF 


Permit  nie  to  observe,  that  unity,  abstractedly  considered,  is 
not  a  distinctive  feature  of  the  church  of  Christ.  There  may  be 
unity  in  error,  as  well  as  unity  in  truth.  The  unity  which  is  to 
distinfifuish  the  church  of  Christ,  consists  in  holding  the  essen- 
tials of  sound  doctrine.  Fn  order  to  explain  my  meaning,  permit 
ne  to  read  part  of  the  2d  psalm  : 

"T\w  kings  of  flu*  eaitli  stood  up,  unci  tho  princes  met  togetlier  against 
the  Lord,  and  against  iiid  Christ." — v.  2. 

Here  we  read  of  unity ;  but  need  I  say,  that  it  was  unity 
founded  on  error.  If  mere  unity  be  the  essential  characteristic 
of  the  true  church,  the  Jewish  church  will  boast  that  it  possesses 
this  mark  :  she  will  say,  '  Christians  are  divided  into  many  sects 
and  parties  :  there  is  the  church  of  Rome,  with  her  Dominicans 
and  Franciscans,  her  Jesuits  aiid  Jansenists ;  there  are  the 
Protestant  communions,  differing  on  points  of  external  disci- 
pline— tho  Episcopalians,  Presbyterians,  Independents,  and 
Baptists.  Christians  cannot,  therefore,  constitute  the  true  church. 
Wo  are  united ;  hence  we  are  the  true  church.'  Again :  the 
Mahomedan,  looking  at  those  who  possess  the  sacred  scriptures, 
perceives  that  the  Jews  receive  but  a  portion  of  them,  and  that 
Christians  receive  the  New  Testament  in  addition,  and  that  both 
differ  on  various  points  ;  he  will  conclude,  that,  if  unity  be  a 
mark  of  the  true  church,  the  Jews  and  Christians  cannot  con- 
stitute it :  "  my  church,"  he  will  say,  "  is  united,  therefore  it  is 
the  true  church."  Again  :  may  not  the  Hindoo,  on  this  princi- 
ple, when  he  sees  the  Jews  receiving  only  the  Old  Testament, 
the  C'hristians  both  Testaments,  and  the  Mahomedan,  though 
acknowledging  Christ  to  be  a  prophet  sent  by  heaven,  denying 
his  divinity — declare,  "  if  unity  be  the  mark  of  the  true  church, 
their's  is  not  the  true  church,  but  mine  is."  The  Infidel,  too, 
may  congratulate  himself,  when  he  perceives  that  those  who 
profess  to  believe  ir  revealed  religion  differ  so  widely.  May 
he  not  say,  "if  unity  be  a  mark  of  the  true  church,  believers  in 
what  they  call  a  revelation  do  not  possess  that  mark  :  therefore 
they  are  not  the  true  church ;  but  we  are  united  :  therefore  we 
are  the  true  church."  And  lastly,  the  Atheist  may  step  forward 
and  observe,  'here  are  Jews,  Christians,  Mahomedans,  Hindoos, 
and  Infidels,  all  professing  to  believe  in  a  preternatural  power, 
and  yet  widely  differing  from  each  other:  if  unity,  therefore,  be 
an  essential  mark  of  the  true  church,  the  Atheistical  church  is 
that  church." 

You  perceive,  that  mere  unity  is  not  the  distinctive  mark  of 
the  true  church ;  but  unity  in  sound  doctrine.  Here  the  whole 
argument  turns  ;  and  I  boldly  assert,  that  whatever  unity  is  to 
be  found  in  the  church  of  Home,  is  a  unity,  not  of  sound  doo- 
IrJne,  but  of  erroneous  doctrines. 


'f    .(it 


THE    PROTESTANT    CHURCHES. 


255 


isidered,  is 
ere  may  be 
which  is  to 
the  essen- 
ing,  permit 

)ther  against 

was  unity 
aracteristic 
t  possesses 
many  sects 
)onii!)icans 
sre  are  the 
;rnal  disci- 
idents,  and 
rue  church. 
Again :  the 
1  scriptures, 
n,  and  that 
id  that  both 

unity  be  a 
;annot  con- 
erefore  it  is 

this  princi- 
Testament, 
dan,  though 
en,  denying 
rue  church, 
Infidel,  too, 

those  who 
]ely.  May 
believers  in 

:  therefore 
lierefore  we 
tep  forward 
s,  Hindoos, 
ural  power, 
lierefore,  be 
1  church  is 

ve  mark  of 
e  the  whole 
unity  is  to 
sound  doc- 


Hear  the  Fathers  upon  this  point,  that  real  unity  consists  in 

sound  doctrine  : 

"  Tlipy  do  not,"  aays  Ambrose,  "  possess  the  inheritance  of  Peter,  who  do 
not  iiold  till!  failli  of  J-'etcr." — De  Pcunit.  cap.  6. 

Tertullian  observes, 

"True  unity  is  the  consanguinity  of  faitii  and  doctrine." — De  PfiEscript. 
adv.  l-]a?r.  cap.  33. 

Mr.  Maguire  asserted,  that  the  church  of  Rome  did  differ  upon 

matters  not  essential,  but  that  its  unity  consisted  in  essential 

doctrines. — Now  I  think  essential  and  fundamental  doctrines  are 

synonymous  terms.    What  is  the  opinion  of  Delahogue  upon  this 

distinction  between  fundamental  and  non-fundamental  articles  1 

"Jam  manifestum  est  distinctionem  articiilorum  fundatnentahum  et  non 
fundamentahuin  merum  esse  commentum,  scripturis  evidentur  repugnPiis, 
toti  tradition!  ignotum,  et  in  desperata;  causie  priesidium  a  Jurioeo  excogita- 
tuni."— P.  IG. 

"  It  is  now  manifest,  tliat  the  distinction  between  fundamei.tal  and  non- 
fundamental  articles  is  a  mere  comment,  evidently  opposed  to  scripture, 
unknown  to  tradition  altogether,  and  invented  by  Juriajus,  as  the  last  re- 
source of  a  desperate  cause." 

I  wonder  whether  Mr.  Rlaguire  is  at  unity  with  Delahogue  on 
this  subject ;  and  we  know  that  Delahogue  is  the  class-book  of 
Maynooth.  We  assert,  as  a  positive  matter  of  fact,  that  all  the 
great  Protestant  coni'siunions  in  their  })ublished  confessions,  are 
agreed  on  the  essential  truths  of  the  Christian  system.  First, 
as  to  the  head  of  the  church — they  hold  that  Christ  is  head  over 
all  things  to  his  church,  God  over  all,  blessed  for  ever.  They 
are  agreed  upon  the  standard  of  faith — the  Bible,  and  the  Bible 
alone,  is  the  religion  of  Protestants. 

1  hold  in  iTiy  hand  a  book  entitled  "  Corpus  et  Suntag''^a 
Coufessionum,"  &c.  A  Body  and  Collation  of  the  Confessions 
of  Faith,  which  were  authenticated,  an.  I  udited  in  the  name  of 
the  Churches  in  diflerent  kingdoms  and  nations,  published  in 
the  most  famous  convention,  and  approved  of  by  public  autho- 
rity," &c.  1512. 

Any  gentleman  who  pleases  may  examine  the  work  ;  he  shall 
have  it  for  the  purpose.  From  it  he  will  discover,  that  the  great 
Protestant  communions  coincide  on  the  canon  of  scripture,  in 
their  views  of  the  guilt  and  natiuul  depravity  of  man,  and  on 
that  great  fuiiduiriental  truth,  that  the  sinner  is  justified  by  faith 
only,  in  the  atonement  of  the  Lord  and  Saviour  Jesus  Christ, — 
that  they  hunnoni/e  on  the  doctrine  of  the  necessity  of  a  change 
of  heart,  ere  tho  soul  can  be  admitted  into  the  kingdom  of 
glory — that  they  accord  in  the  scriptural  trutii,  that  the  faith  of 
the  gospel  opens  the  oflections,  purities  the  inmost  recesses  of 
the  soul,  eiuajicipatcH  the  brilie^  lu-  from  the  overwhelming  influ- 
ence of  the  world,  hinds  him  by  the  strongest  moral  obligations — 


1 1 


Slit 


256 


THE    WANT    OF    UNITY    OF 


in  a  word,  consecrates  him  to  be  a  vessel  meet  for  his  master's 
use.  These  are  the  great  essential  truths  on  which  all  real 
Protestants  agree.  In  support  of  these  fundamental  tenets,  I 
appeal  to  that  blessed  volume  in  which,  to  use  the  words  of 
Bellarmine, 

"  All  things  necessary  for  all  are  written  by  the  Apostles." 
"Dice  ilia  omnia  scripta  esse  ab  Apostolis  quae  sunt  omnibus  necessaria, 
&c." — De  Verbo  non  IScriplo,  Lib.  iv,  c,  1 1. 

To  the  Apostolic  records  I  appeal,  in  support  of  these  doc- 
trines ;  and  to  the  printed  confessions  of  faith,  in  demonstration 
that  on  essential  doctrines  Protestant  communions  are  found  to 
accord.  Having  made  these  few  observations  on  the  unity 
subsisting  between  the  Protestant  communions,  I  throw  back 
upon  my  iriend  the  charge  of  want  of  unity  in  his  own  church. 
I  assert  that  his  church  has  not  unity  in  reference  to  the  standard 
of  faith,  in  reference  to  doctrine,  and  various  other  points — to 
which  I  shall  presently  take  the  liberty  of  calling  your  attention. 

My  friend  will  tell  you,  doubtless,  that  his  church  possesses 
one  head,  as  the  source  and  centre  of  unity — that  the  Pope,  as 
successor  to  St.  Peter,  is  supreme.  But  it  will  devolve  on  him 
to  prove,  that  Peter  was  the  supreme  Apostle,  and  that  the  Popes 
are  his  successors.  I  shall  assign  my  reasons  for  the  opinion, 
that  Peter  did  not  possess  jurisdiction  over  the  other  Apostles. 
Peter  was  specially  the  Apostle  of  the  Jews,  and  was  not 
appointed  to  watch  over  the  Gentile  church.  Paul  was  the 
Apostle  of  the  Gentiles,  and  if  any  on  that  ground  could  lay 
claim  to  supremacy,  the  Apostle  Paul  was  the  individual.  Mark 
the  absurdity  into  which  this  doctrine  of  Peter's  supremacy  would 
lead  us.  St.  John  survived  Peter  about  twenty  years.  If  this 
prerogative  therefore  belongs  to  the  bishop  of  Rome,  we  should 
have  an  uninspired  man,  whether  Linus,  or  Clement  exercising 
jurisdiction  over  an  inspired  Apostle  1 

The  Apostles,  permit  me  to  add,  never  recognized  Peter  as 
supreme.  At  the  last  supper  we  find  them  disputing  which  of 
them  should  be  the  greatest.  Had  they  conceived  that  the 
Saviour,  in  the  passage,  "  Thou  art  Peter,"  &c,  had  conferred 
superiority  upon  him,  is  it  likely  that  such  a  dispute  could  have 
arisen  amongst  them  1  And  if  the  Saviour  had  conferred  any 
such  authority  upon  Peter,  would  he  not  have  referred  the 
Apostles  to  his  previous  decision,  in  order  to  terminate  the  dis- 
putation :  but  he  simply  inculcates  upon  them  a  lesson  of  humility 
(Lukw,  xxii,  24.)  When  the  Apostles  had  found  that  Samaria 
had  received  the  Word  of  God,  "  they  sent  unto  them  Peter  and 
John." — (Acts,  viii,  14.)  The  inferior  confessedly  is  sent  by 
the  superior,  and  therefore  riiither  Peter  nor  John  were  tibove 
the  other  ApostI  a      At  the  first  assembly  in  Jerusalem,  though 


s  master's 

h  all  real 

I  tenets,  I 

words  of 


1  necessana, 

[hese  doc- 
lonstration 
s  found  to 

the  unity 
irow  back 
vn  church. 
le  standard 
points — to 
r  attention. 

possesses 
e  Pope,  as 
Ive  on  him 

the  Popes 
le  opinion, 
r  Apostles. 
1  was  not 
il  was  the 

could  lay 
lal  Mark 
lacy  would 
s.     If  this 

we  should 

exercising 

!d  Peter  as 
g  which  of 
d  that  the 
conferred 
:ould  have 
ferred  any 
iferred  the 
ite  the  dis- 
of  humility 
at  Samaria 
1  Peter  and 
is  sent  by 
were  above 
em,  though 


THK    PROTESTANT    CHURCHFS. 


257 


Peter  and  James  both  delivered  their  opinions,  yet  the  opinion 
of  James,  and  not  that  of  Peter,  was  received  by  the  assembly. 
(Acts,  XV,  13.)  And  in  the  letter  which  was  subsequently 
written,  there  is  no  mention  whatever  made  of  P«ster.  The 
decree  thus  commences, 

"The  ApoatlcB  and  ancient  brethren,  to  the  brethren  of  the  Gentiles."— 
vi.  33. 

The  Apostle  Paul  talks  of  schisms — 

"Every  one  of  you  saith,  I  am  of  Paul,  I  of  Apollos,  and  I  of  Cephas."— 
1  Cor.  i,  12. 

True,  you  will  say,  it  was  wrong  to  assert  that  they  were 
under  Paul  or  Apollos  :  but,  I  ask,  what  think  you  of"  I  am  of 
Cephas  or  Peter?"  /  aslc^  if  Peler  was  the  supreme  apostlct 
would  Paul  have  condemned  the  Corinthian  Christians  for  putting 
themselves  under  the  standard  of  the  supreme  head?  Further — if 
to  have  one  earthly  h'.ad  be  the  essential  characteristic  of  the 
true  Church,  the  Church  in  the  primitive  times  did  not  possess 
this  centre  of  unity.  No  bishop  assumed  the  title  of  supreme 
until  Boniface  III,  in  tho  year  606.  Nay — this  centre  of  unity 
has  been  the  pregnant  source  of  divisions  in  the  church  of  Rome. 
We  read  of  more  than  twenty  schisms  arising  from  the  Popedom. 
At  one  period  we  find  Pope  fulminating  against  Pope  for  a  series 
of  years.  Stephen  VI,  abrogated  the  decrees  of  Pope  Formosus, 
his  predecessor,  drew  his  body  out  of  his  sepulchre,  cut  off  his 
fingers,  because  they  had  been  used  in  ordination,  and  threw 
them  into  the  Tiber  ;  alleging  as  a  reason,  that  he  obtained 
Peter's  chair  by  perjury.  Romamis,  the  next  Pope,  abrogated 
all  the  decrees  of  his  predecessor,  Stephen ;  and  as  Platina 
observes,  this  quarrel  had  such  an  injurious  influence,  that  every 
following  Pope  infringed,  or  wholly  abrogated  the  acts  of  the 
foregoing. 

Again — the  church  of  Rome  is  split  on  the  subject  of  the  tem- 
poral power  of  the  Popes,  also  on  infallibility.  What  shall  we 
say  of  the  heretical  heads  which  have  presided  over  the  church 
of  Rome.  Pope  Honoriiis  was  deposed  for  heresy  by  a  general 
council.  It  is,  indeed,  a  daring  assumption  on  the  part  of  man, 
to  take  on  him  an  office  which  is  the  exclusive  prerogative  of  the 
Lord  Jesus  Christ,  which  no  earthhj  being,  he  wever  extensive 
his  information,  coirect  his  principles,  and  mighty  his  intellectual 
powers  may  be,  should  dare  to  assume,  an  office  which  no  combi- 
nation oi' talents,  however  exalted,  could  qualify  him  to  discharge. 

Mr.  Maguire. — You  have  heard,  gentlemen,  perhaps  the 
best  defence  which  could  possibly  be  set  up  for  tne  Protestant 
churches.  As  to  unity,  I  contend,  that  it  is  required  by  scrip- 
ture as  a  mark  of  that  peace  which  Christ  bequeathed  to  his 

22* 


I  , 

t     ml 

jii: 

If,  ;  ?■ 


Kti     .HI 


■if.''')    ■ 

■'':  *.■  •     . 


ifiil 


^'\in 


t'uaeansTX 


258 


THE    WANT    OP    UNITY    OF 


followers — "My  peace  I  leave  with  you — my  peace  I  give 
you," — and  as  a  token  of  that  holiness  which  our  Lord  intended 
should,  until  the  consummation  of  ages,  characterize  the  true 
church  upon  earth.  You  have  heard  the  most  ingenious  defence 
which  could  be  offered  for  the  absence  of  all  unity ;  and  you 
cannot  have  failed  to  observe  that  Mr.  P  -e  has  employed  his 
usual  tact  on  this  occasion.  I  had  put  him  on  his  defence  as 
to  a  certain  point  of  doctrine.  I  had  left  the  ground  clear  for 
him.  But,  instead  of  confining  himself  to  the  maintenance  of 
his  own  principles  on  this  particular  point,  and  to  an  anticipation 
of  my  objections,  he  turns  upon  me,  and,  as  has  been  his  inva- 
riable practice,  puts  me  upon  my  defence.  In  that  respect  Mr. 
Pope  deserves  much  credit  for  his  ingenuity.  I  had  hopv.u  that 
the  discussion  would  terminate  this  day  with  good  humour  and 
good  feeling.  Some  expressions  dropped  from  my  opponent 
yesterday,  which  might  aa  well  have  been  spared.  In  stating 
my  arguments  as  to  Mr.  Pope's  principles,  I  confined  myself  to 
the  proof  their  inconsistency  with  the  moral  precepts  of  the 
gospel.  Though  I  took  care  that  my  arguments  as  to  morality 
should  be  confined  to  the  principles,  and  not  addressed  to  the 
individual,  my  opponent  has  in  return  made  personal  allusions 
to  my  moral  character.  This  I  will  say,  that  the  comparison 
which  my  friend,  Mr.  Pope,  has  drawn  between  his  moral  char- 
acter and  mine,  was  not  provoked  by  any  observation  that  had 
fallen  from  me.  I  would  not,  however,  shrink  from  such  an 
investigation  at  any  time,  that  it  might  be  shown  to  be  calculated 
to  serve  any  good  or  useful  purpose.  I  have  endeavoured 
through  life,  though,  indeed,  I  cannot  lay  claim  to  the  title  of 
"  saint,"  to  square  my  conduct  agreeably  to  the  maxims  of  the 
gospel ;  and  I  believe  I  may  say,  that  in'  the  habits  of  social 
intercourse,  neither  my  Protestant  nor  Catholic  friends  have  had 
any  thing  to  complain  of  on  my  part.  Mr.  Pope  has  told  me, 
and  he  laid  great  stress  on  the  observation,  that  there  is  no  such 
expression  in  the  New  Testament  as  isQsvgy  signifying  a  sacri- 
'ficing  priest. 

Mr.  Pope. — What  I  said  was,  that  it  remains  to  be  proved, 
fthat  the  word  le^eve  is  employed  in  the  New  Testament,  to  de- 
(signate  a  minister  of  the  New  Testament. 

Mr.  Maguire. — I  beg  to  refer  you  to  the  fifth  chapter  of  the 

Apocalypse  of  St.  John.     Here  the  Apostle  describes  a  book 

which  he  saw  lying  at  the  right  hand  of  him,  who  sat  upon  the 

throne,  aealed  with  seven  seals — he  also  saw  a  mighty  angel 

•who  exclaimed  with  a  loud  voice — 

'  "  Who  is  worthy  to  open  the  book  and  to  break  the  seals?" 


his 

ther 

the 

I  be 

nota 

lectii 

spoici 

Gree 

rcpre 

the 

trans 

the 

form 

tong 

in  Ri 


THE    PROTESTANT    CHURCHES. 


259 


eace  I  give 
ord  intended 
ize  the  true 
lious  defence 
ity ;  and  you 
mployed  his 
is  defence  as 
md  clear  for 
lintenance  of 
1  anticipation 
teen  his  inva- 
t  respect  Mr. 
ad  hopv.u  that 
[  humour  and 
my  opponent 
.     In  stating 
ned  myself  to 
ecepts  of  the 
as  to  morality 
Iressed  to  the 
onal  allusions 
e  comparison 
is  moral  char- 
ation  that  had 
from  such  an 
1  be  calculated 
endeavoured 
to  the  title  of 
naxims  of  the 
abits  of  social 
ends  have  had 
3  has  told  me, 
,ere  is  no  such 
lifying  a  sacri- 


5  to  be  proved, 
•tament,  to  de- 


chapter  of  the 
scribes  a  book 

0  sat  upon  the 

1  mighty  angel 


le  seals?" 


And  no  person  could  be  found  either  in  heaven  or  on  earth, 

or  under  the  earth,  to  open  the  book,  or  look  into  it.     The 

evangelist  then  proceeds  to  say  that  he  wept  much,  because 

there  was  none  found  worthy,  either  to  open  the  book,  or  to 

look  at  it.     And  one  of  the  elders  said  to  him — 

"  Weep  not,  behold  the  Lion  of  the  tribe  of  Juda  and  the  root  of  David, 
prevailcth  to  open  the  book  and  to  break  its  seven  seals." 

In  the  8th  verse,  he  says — that  when  the  Lion  of  the  tribe  of 
Juda,  (meaning  Christ)  had  opened  the  book,  the  four  animals 
and  the  four  and  twenty  elders  prostrated  themselves  before  the 
Lamb,  saying — 

"Thou  art  worthy,  O  Lord,  to  receive  the  book,  and  to  break  its  seals, 
because  thou  hast  been  slain,  and  hast  redeemed  us  unto  God  in  thy  blood, 
of  every  tribe,  and  tongue,  and  people,  and  nation,  and  thou  hast  made  us  a 
kingdom  and  priests  and  we  will  reign  upon  the  earth." 

I  now  wish  it  to  be  remarked,  that  the  persons  who  are  pre- 
viously styled  flQea^vregoi, — Presbyters — are  in  the  tenth  verse 
styled  /f^E«,  translated  by  St.  Jerome,  Sacerdotes — the  Vulgate 
translation  of  the  tenth  verse  is — "  Et  fecisti  nos  Deo  nostro 
regniun  et  Sacerdotes ;  et  regnabimus  super  terram."  Here  the 
four  and  twenty  elders,  who  are  called  in  the  fourth  verse  of  the 
foregoing  chapter,  UQEo^vrsQOi,  and  who  are  said  to  have  been 
clothed  in  white  vestments,  give  glory  to  God  that  he  had  made 
them  priests,  as  St.  Jerome  renders  it,  and  that  they  will  reign 
upon  the  earth.  Now  if  these  had  not  been  priests  of  the  new 
law  how  could  they  say,  "  we  will  reign  upon  the  earth."  But, 
as  priests  of  the  new  law,  the  expression  was  reasonable,  as  they 
had  ruled  and  are  still  ruling  by  their  representative  successors. 
It  is  admitted  that  ir^gevg  is  applied  to  them,  and  I  have  shown 
that  they  must  have  been  priests  of  the  new  law. 

Mr.  Pope  laid  much  stress  on  the  fact  that  our  Lord  spoke  to 
his  disciples  at  Capernaum  in  the  Syiiac  language,  and  that,  as 
there  is  no  word  in  that  language  tantamount  to  "  re[)resent," 
the  verb  "  is"  is  employed  to  convey  the  meaning  of  represent. 
I  beg  to  remind  my  friend  Mr.  Pope,  that  he  has  fallen  into  a 
notable  error  on  this  point— he  should  have  borne  in  his  recol- 
lection, that  although  our  Lord  (who  never  wrote  any)  then 
spoke  in  the  Syriac  tongue,  the  evangelist  wrote  his  orospel  in  the 
Greek  language,  which  is  not  deficient  in  a  word  signifying  "  to 
rcpresent.^^  Whatever  question  then  may  be  raised  relative  to 
the  language  in  which  our  Saviour  spoke,  his  words  have  been 
transcribed  into  Greek,  and  I  suppose  Mr.  Pope  will  not  accuse 
the  evangelists  of  misrepresenting  Jesus  Christ.  Mr.  Pope  also 
formed  an  argument  touching  the  ancient  liturgies  in  the  Syriac 
tongue.  What  is  the  fact  ?  Every  day  in  the  year  at  St.  Peter's 
in  Rome,  mass  is  celebrated  in  the  Syriac,  but  the  words  of  the 


W'  i! 


'I     i 


n 


""In 
„     'I 


260 


THE    WANT    OF    UNITV    OP 


IS 


i 


institution  of  the  sacrament  are  retained  in  the  original  Greek — 
such  was  their  great  respect  and  awful  veneration  for  the  words 
of  the  institution. 

I  shall  endeavour  to  follow  Mr.  Pope  through  the  various 
observations  in  which  he  has  indulged.  I  have  taken  my  proofs 
from  scripture  and  from  the  Fathers  of  the  third,  fourth,  and  fifth 
ages  of  the  church.  I  have  sustained  no  doctrine  which  I  have 
not  clearly  proved  to  be  founded  on  scripture.  You  will  not 
fail  to  remark  that  Mr.  Pope  has  appealed  but  to  very  few  texts, 
and  whether  those  which  he  has  quoted,  be  equally  strong  and 
clear,  and  equally  applicable  as  those  adduced  by  me,  I  shall 
leave  to  you  and  to  the  world  to  decide.  In  the  tenth  chapter 
of  St.  John,  verse  16,  we  read  : 

"And  otlior  slicep  1  luive  that  are  not  of  this  fold:  thpm  also  I  must  bring, 
and  they  aiiall  hear  my  voice,  and  there  shall  be  made  one  fold  undone  shepherd." 

It  is  plriin  thai  the  idea  of  one  fold  signifies  that  all  the  sheep 
are  to  be  kept  under  the  control  of  one  shepherd.  Perhaps, 
this  may  not  be  the  interpretation  put  upon  the  passage  by  Mr. 
Pope's  private  judgment,  but  it  is  in  my  opinion  the  clear  and 
obvious  meaning  of  the  text.  In  the  seventeenth  chapter  of 
vTohn,  verse  20,  21,  our  Saviour  says  : 

"  And  not  for  them  only  do  I  pray,  but  for  those  also  who  through  their 
woti  shall  believe  in  me;  that  they  may  all  be  one  as  thou,  Father,  in  me, 
anc  I  in  thee,  that  they  also  may  be  one  in  us;  that  the  world  may  believe 
that  thou  hast  sent  me." 

Jf  the  unity  which  Christ  conferred  upon  his  church  be  com- 
pared, as  it  here  is,  by  Christ  himself,  to  the  unity  which  exists 
between  him  and  his  heavenly  P'ather,  it  evidently  follows  that 
suth  unity  can  scarcely  be  exceeded.  In  Romans,  xv,  5  and  6, 
we  read, 

"  Now  the  God  of  patience  and  of  comfort  grant  you  to  be  of  one  mind,  ont 
towards  another,  according  to  Jesus  Christ ;  that  with  one  mind,  and  with 
tne  mouth,  you  may  glorify  God  and  the  Father  of  our  Lord  Jesus  Christ." 

In  the  same  chapter,  verses  16  and  17,  we  read, 

"Now  I  brsnech  you,  brethren,  to  mark  them  %v ho  cause  dissensions,  and 
offend  contrary  to  the  doctrine  which  you  have  learned  ;  and  to  avoid  them." 

In  the  1st  Corinthians,  1st  chapter,  10th  verse,  we  read, 

"Now  I  beseech,  you,  brethren,  that  you  all  speak  the  same  thing,  and 
that  there  be  no  schisms  among  you;  but  that  you  be  perfect  in  the  same 
mind,  and  in  the  same  judgments." 

You  will  observe  that  the  Apostle  makes  no  distinction  be- 
tween schism  in  doctrine,  and  schisms  in  discipline. 

"Careful  to  keep  the  unity  of  the  Spirit  in  the  bond  of  peace — one  body, 
and  one  spirit;  as  you  are  all  called  in  one  hojie  of  your  calling.  One  Lord, 
owe  faith,  one  baptism.  One  God,  and  Father  of  all,  who  is  above  ail,  and 
through  all,  and  m  us  all." — Ephes.  iv,  31,  5,  6. 


beii 
Ep. 


THE  PROTESTANT  CHURCHES. 


261 


rinal  Greek — 
for  the  worda 

h  the  various 
ken  my  proofs 
)urth,  and  fifth 
5  which  1  have 
You  will  not 
very  few  texts, 
Uy  'strong  and 
by  me,  I  !*hall 
e  tenth  chapter 

also  I  must  bring, 
undone  shepherd," 

at  all  the  sheep 
erd.  Perhaps, 
)iissage  by  Mr. 
n  the  clear  and 
;nth  chapter  of 

wlio  tliiougli  their 
ou,  Father,  in  me, 
world  may  believe 

hurch  be  com- 
ity which  exists 
itly  follows  that 
ins,  XV,  5  and  6, 

be  of  one  mind,  oiii 
me  mind,  nnd  with 
^ord  Jesus  Christ." 

ad, 

use  dissensions,  and 
md  to  avoid  them." 

e,  we  read, 

he  same  thing,  and 
perfect  in  the  sami 

distinction  be- 
)line. 

)f  peace — ojie  body, 
calling.  One  Lord, 
lu  is  above  all,  and 


"  Let  us,  therefore,  as  many  as  are  perfect,  be  thus  minded ;  nevertheless 
whereunto  we  arc  already  arrived,  that  we  be  of  the  same  mind ;  let  us  also 
continue  in  the  same  rule." — Phil,  iii,  15,  16. 

Mark  the  following  words  of  the  great  Apostle  of  the  Gen- 
tiles, in  his  epistle  to  Titus  iii,  10 — 

"A  man  that  is  a  heretic  afler  the  first  and  second  admonition,  avoid ; 
knowing  that  he,  that  is  such  an  one,  is  subverted  and  sinneth,  being  con* 
demned  by  hla  private  judgment — propria  judicio  condemnatus." 

"  But  it  any  man  seem  to  ha  contentious,  we  have  no  such  custom,  nor  the 
church  of  God." — 1  Cor.  xi,  15. 

Again,  ' 

"  Follow  peace  with  all  men,  without  which  no  man  shall  see  God." — 
Heb.  xii,  14. 

I  have  now  laid  before  you  direct  and  positive  texts  of  scrip- 
ture on  the  subject  of  unity,  and  I  shall  leave  them  for  the  pre- 
sent, without  any  commentary,  to  make  the  due  impression  upon 
the  judgments  of  the  candid  and  the  impartial. 

I  shall  now  proceed  to  the  testimonies  of  the  Fathers  on  the 
subject.  I  shall  commence  at  the  earliest  era,  with  Saints 
Ignatius  and  Clement ;  the  latter  was  a  disciple  and  coadjutor 
of  the  Apostles,  as  he  is  styled  by  St.  Paul  to  the  Phillippians 
(iv,  3.)  Ignatius,  whom  I  shall  first  quote,  was  the  second 
bishop  of  Antioch,  after  St.  Peter,  and  governed  that  church  for 
forty  years,  and  died  a  martyr,  under  the  emperor  Trjijan.  St. 
Ignatius,  in  his  epistle  to  the  people  of  Magnesia,  having  recom- 
mended them  to  preserve  concord  among  themselves,  and  to 
submit  to  their  superiors,  as  he  does  indeed  in  all  his  epistles, 
proceeds  to  say, 

"  Avoiding  heterodox  opinions  and  useless  fables,  labour  to  be  strengthened 
in  the  doctrines  of  the  Lord  and  of  the  Apostles,  in  order  that  you  may  pros- 
per in  all  things,  in  body  and  spirit,  in  faith  and  charity;  together  with  your 
respectable  bishops,  the  united  college  of  priests,  and  the  holy  deacons.  Be 
submissive  to  the  bishops  ar:J  to  one  another,  as  Jesus  Christ,  according  to  the 
flesh,  was  to  his  Father,  and  the  Apostles  to  Christ,  and  to  the  Father,  and 
the  Holy  Spirit;  that  your  union  be  in  body  and  spirit." — Ep.  ad  Magnes.  inter. 
P.  P.  Jipost.  tome  ii,  p.  21.     Ed.  Jimsteladami,  1724. 

Again, 

"  I  conjure  you  to  use  only  Christian  food,  and  to  refrain  from /oreig^n  weed, 
which  is  heresy.  Guard  yourselves  from  such,  which  you  will  do,  if  you  be 
not  puffed  up,  but  remain  inseparably  united  to  Jesus  Christ,  and  your  bishop, 
and  the  ordinances  of  the  Apostles.  He  who  is  within  the  altar  is  clean ;  but 
he  who  is  without,  that  is  without  the  bishop,  and  the  priests,  and  the  deacons, 
is  not  clean." — {Ep.  ad  TraiUanos,  p.  23.) 

Again, 

"  He  who  corrupts  the  faith  of  God,  for  which  Christ  suffered,  the  same 
being  defiled,  shall  go  into  unquenchable  tire,  as  shall  he  ^at  heareth  him." — 
Ep.  ad  Ephes.  p.  1 5. 

"  As  children  of  light  and  truth  avoid  the  divisioi;s  of  unity,  and  the  bad 
doctrines  of  heretics.  Where  the  shepherd  is,  do  you,  like  sheep  follow."— 
JSp.  orfPAti«(/.  p.  31. 


i  i! 


hA 


■y  f 


,   t 


262 


THE    WANT    OP    UNITIT    OF 


St.  Clement,  the  disciple  of  St.  John  the  evangelist,  and  coad- 
jutor of  the  Apostle  Paul,  in  his  first  epistle  to  the  Corinthians, 
chapter  46,  (Inter  P.  P.  Apo.stolicos,  tome  i,  page  174,  Edit. 
Amstelocdami,  1724,)  has  the  following  pertinent  remarks  : 

"Why  are  tlieae  contentions  and  schisms  among  you?  Have  we  not  one 
God  and  one  Christ?  And  one  spirit  and  ont;  calhng  inClirist?  Why  do 
we  divide  and  sovcr  th(-  memhers  of  Christ,  and  raise  sedition  among  the 
body  ?  Your  sciiisins  pervert  many ,  it  has  cast  many  into  dejection  ;  many 
it  has  caused  to  doubt,  and  afflicted  us  all.  Notwitiistanding  this,  you 
desist  not," 

St.  Clement,  you  will  also  observe,  makes  no  distinction  what- 
ever between  schism  in  doctrine  and  in  discipline,  but  bestows 
indiscriminate  reprobation  upon  schism  of  every  description. 

Hegisippus,  who  was  a  native  of  Palestine,  and  belonged  to 
the  church  of  Jerusalem,  and  resided  near  twenty  years  at  Rome, 
and  of  whom  St.  Jerome  says,  tiiat  he  lived  near  to  the  Apos- 
tolic times,  and  compiled  a  history  in  five  books,  of  all  that  had 
passed  from  the  death  of  our  Lord  to  his  own  days,  (a  few  frag- 
ments of  which  are  preserved  liy  Eusebius,)  and  who  died  about 
the  year  180,  has  the  following  passages,  as  preserved  by  Euse- 
bius in  his  History,  (I  shall  give  the  words  of  the  historian  him- 
self, as  the;'  arc  related  of  Hegisippus)— 

"  In  the  books  wliicii  iiave  come  down  to  us,  Hegisippus  rehites  oriiimselfj 
that  as  he  went  to  Home,  he  visited  many  bishops,  and  hoard  from  all,  one 
and  tlie  same  doctrine.  They  called  the  church  (says  he)  a  virgin,  because 
as  yet  she  had  not  been  corrupted  by  vain  opinions.  From  the  heretics  who 
then  rose,  came  false  Christs,  false  prophets,  and  false  Apostles ;  and  these, 
introducing  counterfeit  doctrine  agamst  God,  and  against  his  Christ,  severed 
the  unity  of  the  church," — ApudEuseb.  Hist,  Eccles.  lib.  iv,  c,  22,  p.  161. 
Ed,  Cantabrig.  1720. 

Irenaeus, 

"  The  church  extended  to  the  boundaries  of  the  earth,  received  her  faith 
from  the  Apostles,  and  their  disciples.  Having  received  it;  she  carefuFly 
retains  it,  as  if  dwelling  in  one  house,  as  possessing  one  love,  and  one  heart  : 
the  same  faith  she  delivers  and  teaches  with  one  accord,  and  as  if  gifted  with 
one  tongue.  For  though  in  the  world  there  be  various  modes  of  speech,  the 
tradition  of  doctrine  is  one  and  tlio  same.  In  the  churches  of  Germany,  in 
those  of  Spain  and  Gaul,  in  those  of  the  East,  of  Egypt,  and  of  Africa,  and 
in  the  middle  regions,  is  the  same  belief— the  same  teaching.  For  as  the 
world  is  enlightened  by  one  sun,  so  does  the  preaching  of  one  faith  enlighten 
all  men  that  are  willing  to  come  to  the  knoxvledge  of  truth.  Nor  anions;  the 
pastors  of  the  church  does  he  that  is  eloquent  deliver  other  doctrine,  for  no 
one  is  above  his  master — nor  he  that  is  weak  in  speech,  diminish  the  truths 
of  tradition.  Faith  being  one,  cannot  be  effected  by  the  power  or  the  want 
of  utterance." — Adv.  Heres.  lib.  i,  c.  ii,  iii,  p.  45,  46.  Ed.  Oxon.  1702, 

And, 

"God  placed  in  his  church.  Apostles,  prophets,  doctors :  and  the  whole 
operation  of  the  spirit  of  which  they  do  not  partake,  xcho  are  not  united  to  the 
church;  but  by  their  own  bad  designs  and  actions,  they  deprive  themselves 
of  life.  For  where  the  church  is,  there  is  the  Spirit  of  God;  and  where  this 
Spirit  is,  there  is  the  church  and  all  grace ;  the  Spirit  ia  truth." — Ibidem,  lib. 
iii,  c.  40,  p.  266.    See  also  Lib.  iv,  c.  62. 


may 
Edit. 


% 


THE    PROTESTANT    CtlURCHES. 


263 


t,  and  coad- 
Corinthians, 
3  174,  Edit, 
marks : 

ive  we  not  one 
ist?  Why  do 
on  among  the 
'jfction ;  many 
ding  this,  you 

inction  what- 
but  bestows 
scription. 
belonged  to 
lais  at  llonie, 
to  the  Apos- 
if  all  that  had 
I,  (a  few  fiag- 
ho  died  about 
rved  by  Euse- 
historian  him- 

•clatcsofhimsulf, 
lid  from  all,  one 
1  virgin,  because 

the  heretics  who 
itles;  and  these, 
,s  Christ,  severed 

iv,  c.  22,  p.  161. 


eceived  her  faith 
it;  she  earefufly 
3,  and  one  heart : 
\  as  if  gifted  with 
les  of  speech,  the 
3  of  Germany,  in 
nd  of  Africa,  and 
liinsr.    For  as  the 
ne  faith  enlighten 
Nor  among  the 
!r  doctrine,  for  no 
minish  the  truths 
)ower  or  the  want 
xon.  1702. 

„ .  and  the  whole 
re  not  united  to  the 
leprive  themselves 
1 ;  and  where  this 
ith."— Ihidem.  lib. 


In  the  days  of  Irenoeus  commenced  the  Quarto  Deciman  dis- 
pute. The  question  regarded  the  time  of  celebrating  the  feast 
of  Easter,  and  was  tinuliy  decided  against  the  churches  of  Asia 
Mir.  . ,  by  the  council  of  Nice.  This  serious  controversy  ex- 
torted from  the  holy  Father  the  pathetic  and  anxious  language 
quoted  above,  by  which  ho  besought  them  to  maintain  not  only 
unity  in  faith,  but  unity  of  discipline  also.  It  further  proves  the 
solicitude  of  the  church  to  maintain  uniformity  of  practice. 

Tertullian,  Do  Prescrip.  c.  xx,  p.  234. — 

"  The  Apostles  having  received  the  promised  assistance  of  the  Holy  Spirit 
first  preached  the  faith  in  Judxa,  and  planted  churches,  whence,  gomg  mto 
the  whole  world,  they  |)roclanned  the  same  doctrine  to  the  nations,  and  foun- 
ded churches.  Therefore  these,  so  many  and  so  great  churches,  are  one  from 
that  one  of  the  Apostles,  from  which  are  all.  And  thus  all  are  Apostolic, 
while  all  maintain  the  same  unity." 

And, 

"  There  is  one  faith  to  the  Apostles  and  to  us — one  God — one  Christ — one 
hope — the  same  sacraments.  Let  me  say  it  in  one  word,  we  are  all  one 
church.  Whatever  hilongs  to  any  among  us,  is  also  our  own.  Hoc  nostrum 
est  quodcumque  nostrorum  est." — De  Virg.  Veland,  p.  309. 

St.  Clement  of  Alexandria,  lib.  vii.  Stromal.  No.  17,  p.  899, 

900— 

"  From  what  has  been  said,  I  tiiink  it  manifest  that  there  is  only  one  true 
church,  whicii  is  alone  ancient,  to  which  all  the  ji(.«<  j^niyjeWi/ fteioHg-.  This 
church,  whicli  is  one,  is  formed  into  one  nature,  which  unity  it  is  the  endea- 
vour of  heretics  to  sever  into  many.  Therefore  we  say,  that  the  ancient 
and  Catholic  church  alone  is  one  in  essence,  in  opinion,  in  origin,  and  in 
excellence,  one  in  faith — Of  this  church,  the  eminence  as  well  as  the  principle 
of  its  construction,  arises  from  unity  ;  by  this  surpassing  all  other  things, 
and  knowing  nothing  like  or  equal  to  itaelt.  The  doctrine  of  all  the  Apos- 
tles was  one,  as  was  one  all  that  they  delivered." 

He  elsewhere  defines  the  church  to  be — 

"  A  people  collected  into  one  faith  from  the  Jews  and  Gentiles." 

And  afterwards  adds — 

"  Thus  they  both  arrive  at  the  unity  of  faith."— Ibid,  vi,  p.  736,  793. 

Hear  the  emphatic  Origen — 

"  As  they  shall  not  possess  the  kingdom  of  God,  who  have  been  defiled  by 
fornication,  other  impurities,  and  the  worship  of  idols,  so  neither  shall  heretics." 
Horn,  in  ep.  ad  Tit.  apud  Pamphylum  Apol.  t.  i,  p.  481.     Edit  Genebradi. 

"  Shoulu  any  one  be  found  not  hastening,  not  betaking  himself  to  the  walled 
cities,  that  is,  shall  >ot  have  entered  into  the  churches  of  God,  but  have 
remained  without,  he  shall  perish  in  the  hands  of  the  enemy." — Horn,  v,  in 
Jerem.  t.  iii,  p.  161.     Edit.  Paris,  1733. 

"  Let  no  one  persuade,  no  one  deceive  himself ;  out  of  this  house,  that  is, 
out  of  the  church,  is  no  salvation.  He  that  shall  go  out,  becomes  guilty  oi 
his  own  death." — Hom.  iv,  in  Josue,  t.  ii,  p.  404. 

St.  Cyprian,  the  Martyr,  who  wrote  an  elaborate  work,  pro- 
fessedly upon  the  absolute  necessity  of  Ecclesiastical  Unity,  as 
may  be  seen  in  his  hook,  passim,  De  Unitate  Ecclesiae,  p.  108. 
Edit.  Oxon.  1682.  et  alibi-    bus  expresses  himself : 


'I  ii 

I  ' 


■:i;;''l 


r  1^ 


m 


!    I 


!■■■ 


0mm II  ill  m  > 


264 


THE    WANT    OF    UMTY  OP 


"  The  church  is  one,  widely  extended  l)y  its  Iccuiidity  ;  as  there  are  many 
ray»  of  iiij,iit,  but  one  sua  ;  iiiiiny  briiiu  lies  ot  a  tree,  but  one  root  deeply 
fixed  ;  many  streams  of  water,  but  one  source.  Take  a  ray  from  tlie  sun  ; 
the  unity  of  ii<rbt  allows  not  division.  Break  a  branch  from  the  tree,  the 
branch  cannot  germinate.  Cut  off  the  stream  from  its  source,  the  stream  dries 
up.  So  the  ciuireii  sends  forth  her  rays  over  the  whole  earth  ;  yet  is  tlie  light 
one,  and  its  unity  is  undivided. 

"  He  that  does  not  hold  this  unity  of  the  church,  can  lie  think  that  he  holds 
the  faith  7  He  that  op|)oscs  and  withstands  the  church,  can  he  trust  that  hu 
is  in  the  church  7  When  the  blisstd  Paul  tt  aches  the  same  thing,  and  shows 
the  sacred  character  of  unity,  saying,  (Ephes.  iv,  4,  5,  6,)  wie  body  and  ont 
spirit,  $Lc  ;    which  unity,  it  iti  our  duly  fumly  to  hold  and  to  vindicate." 

"Whosoever  is  separated  from  the  church,  is  joined  to  an  adulteress:  is 
cut  off  from  the  promises  of  the  church.  Who  deserts  the  church  of  Christ, 
obtains  not  the  rewards  of  Christ.  He  is  an  alien  ;  he  is  profane  ;  he  is  an 
enemy.  He  cannot  have  God  for  a  Father,  who  has  not  the  church  for  his 
mother.  If  excluded  from  the  ark  of  Noah,  any  one  might  have  escaped  ;  so 
may  he,  if  out  of  the  church.  The  Lord  admonishes,  and  says,  *  he  that  is 
not  icith  me  is  against  me," — (Mark,  xii,  30.)  Who  violates  the  peace  of 
Christ  and  concord,  is  against  him." 

"  The  Lord  says,  '  /  and  the  Father  are  one,''  (John,  x,  30.) — And  again,  of 
the  Father,  Son,  and  Holy  Ghost,  it  is  written,  *  and  these  three  are  one,'' 
(John,  i,  7.)  He  who  holds  not  this  unity,  holds  not  the  law  of  God,  nor 
the  faith  of  the  Father  and  the  Son,  nor  the  truth  that  is  unto  salvation." — 
Ibid.  p.  109. 

And  aiier  proving  that  by  the  seamless  garment  of  Christ  the 
unity  of  the  church  was  represented,  the  holy  Martyr  adds — 

"  Who  is  80  wicked  and  perfidious,  who  so  transported  by  the  rage  of 
discord,  as  to  think,  that  the  unity  of  God,  the  vesture  of  the  Lord,  the  church 
of  Christ  may  be  severed  7  Christ  tells  us  in  his  gospel,  '  there  shall  be  one 
flock,  and  one  shepherd.' — (John,  x,  16.)  Does  any  one  then  imagine,  that 
in  the  same  place  may  be  many  shepherds  and  many  flocks  ? 

"  The  Apostle  also,  urging  the  same  unity,  entreats  and  admonishes,  say- 
ing— '  ^010  /  beseech  you  brethren,  by  the  name  of  the  Lord  Jesus  Chiist,  that 
you  all  speak  the  same  thing,  and  that  there  be  no  schism  among  you,^ — Ibid, 
p.  110. 

"  God  is  one,  and  Christ  is  one,  and  his  Church  is  one,  and  fakh  is  one,  and 
his  people  connected  by  one  solid  bond,  is  one.  Unity  cannot  be  severed  nor 
the  one  body  by  laceration  be  divided.  Whatever  is  separated  from  the  stock 
cannot  hve;  cannot  breathe  apart;  it  loses  the  substance  of  Ufe." — Ibid.  1 19. 

Dionysius  of  Alexandria,  who  was  a  catechist  of  the  church 
of  Alexandria,  as  St.  Clement  had  been,  and  succeeded  to  that 
see  about  the  year  247,  and  is  much  spoken  of  by  the  early 
ecclesiastical  writers,  as  highly  illustrious  for  the  learning  and 
zeal  with  which  he  defended  the  Catholic  cause,  and  who  died 
about  the  year  264,  thus  addresses  the  schismatic  Novatian  : 

"  You  ought  rather  to  have  suffered  all  things  than  to  have  raised  a  schism 
in  the  church.  To  die  in  defence  of  its  unity  would  be  as  glorious  as  laying 
down  our  life  rather  than  sacrifice  to  idols  ;  and  in  my  opinion  more  glorious ; 
because  here  the  safety  of  the  whole  church  is  consulted.  If  you  bring  your 
brethren  to  union,  this  will  overbalance  your  fault,  which  will  be  forgotten 
and  you  will  receive  commendation.  If  you  cannot  gain  others,  at  least  save 
your  own  souls." — Apud.  Eusebii  Hist  Eccles.  lib.  vi,  c.  4a,  318,  Eldit  Can- 
tab. 1720. 


'■amaiBs*- 


THE  PROTESTANT  CHURCHES. 


t65 


as  there  are  many 
ut  one  root  deeply 
ray  fioin  the  sun  ; 
from  the  tree,  t!io 
;e,  the  streaimlries 
th  ;  yet  ia  tlie  liglil 

think  that  he  holds 
an  he  trust  that  ho 
le  thing,  and  shows 
,)  wie  body  and  on« 
to  vindicate." 
o  an  adulteress :  is 

0  church  of  Christ, 
«  profane  ;  he  is  an 
it  the  church  for  his 
it  have  escaped  ;  so 
ind  says,  *  he  that  is 
iolates  the  peace  of 

30.)~And  again,  of 
these  three  are  one,^ 
he  law  of  God,  nor 

1  unto  salvation."— 

ent  of  Christ  the 
Martyr  adds — 

Drted  by  the  rage  of 
the  Lord,  the  church 
,  '  there  shall  be  one 
B  then  imagine,  that 

ocks? 

nd  admonishes,  say- 
ord  Jesus  Christ,  that 
m  among  j/ou.'— Ibid. 

!,  and  faith  is  one,  and 
annot  be  severed  nor 
(aratedfrom  the  stock 
eoflife."— Ibid.  119. 

ist  of  the  church 
succeeded  to  that 
jn  of  by  the  early 
r  the  learning  and 
use,  and  who  died 
atic  Novatian  : 

„  have  raised  a  schism 
;  as  glorious  as  laying 
)pinion  more  glorious ; 
•d.  If  YOU  bring  your 
f'hich  will  be  forgotten 
lin  others,  at  least  save 
C.46,  318,  Edit  Can- 


Lactantius,  who  was  called  the  Christian  Cicero,  in  the  4th 
Book  of  his  Institutions,  c.  xxx,  p.  232,  Catnbridge  Edition, 
1685,  has  the  following  nervous  language  on  the  subject : 

"  The  Catholic  church  alone  retains  the  true  worship.  This  is  the  sourca 
of  truth,  this  is  the  dwelling  of  fuitli,  this  is  the  temple  of  God,  into  which 
he  that  enters  not,  and  from  which  he  that  goes  out,  forfeits  the  hope  of  life, 
and  of  eternal  salvation." 

Alexander,  patriarch  of  Alexandria,  who  vigorously  opposed 
the  heresy  of  Arius  from  its  very  birth,  und  excommunicated 
its  author  and  abettors,  and  who  assisted  at  the  first  council  of 
Nice,  anno  325,  writes  to  his  "  fellow-ministers  of  the  Catholic 
church,"  as  follows  : 

"  As  the  body  of  the  Catholic  churcn  is  one,  and  the  scriptures  command, 
that  we  maintam  the  bond  of  peace  and  concord,  it  is  proper,  tiiat  in  regard 
to  all  things  that  are  done  among  us,  we  should  condole  or  rejoice  with  one 
another." — A  pud  Socrateni.  lib.  i,  c.  6,  p.  10,     Edit.  Cantab.  1720. 

And  speaking  of  the  Arians,  he  says  : 

*'  That  seninlesH  garment  which  the  murderers  of  Christ  would  not  divide, 
these  men  (the  Aria^is)  have  dared  to  rip  asunder." — Apud  Theodoret,  Lib. 
i,  c.  4,  p.  9.     Edit.  Cantab.  17-20. 

The  council  of  Nice,  the  first  general  council,  held  in  the 
year  325,  three  hundred  and  eighteen  bishops  present — (as  is 
generally  admitted) — and  held  at  a  period  too,  when,  by  the 
confession  of  all  Protestants,  the  church  exhibited  undoubted 
proofs  of  primitive  purity,  thus  declared, 

"But  as  to  those  persons  who  arc  found  not  to  have  declined  to  any  schism, 
and  to  have  kept  themselves  uncontaminated  witliin  the  Catholic  and  Apos- 
tolic church,  thev  have  a  right  to  ordain." — Gen.  Con.  t  ii,  p.  250.  Ed.  Paris, 
1671. 

I  have  also  Eusebius,  Hist.  Eccles.  lib.  v,  c.  11,  p.  212. 
Edit.  Cant.  1720.  St.  Athanasius,  whom  the  Protestants  have 
borrowed  from  us,  and  adopted  as  their  patron  saint,  and  whose 
truth  they  so  peremptorily  insist  upon,  (I  know  not  whether  he 
be  a  favourite  with  the  lay  church  of  Mr.  Pope,)  thus  expresses 
himself,  in  his  epistle  De  Decret.  Nicaen.  t.  i,  p.  211  : 

"  The  Gentiles  who  disagree  among  themselves,  are  deprived  of  the  true 
doctrine  ;  but  the  saints,  and  they,  who  are  the  preachers  of  truth,  arcunani- 
mous. — They  lived,  indeed,  at  different  times,  but  the  object  of  all  was  the 
same ;  for  they  were  the  prophets  of  one  God,  and  they  announced,  with  one 
consent,  the  same  word  of  truth." 

St.  Basil,— 

"  We  indeed,  ourselves,  are  of  little  value  ;  but,  by  the  grace  of  God,  wa 
remain  ever  the  same,  unaffected  by  the  common  change  of  things.  Our 
belief  is  not  one  at  Seleucia,  and  another  at  Constantinople ;  one  at  Lampas- 
chus,  and  another  at  Rome  :  and  so  different  from  what  was  in  former  timed, 
but  always  one  and  the  same." — Ep.  250  ad  Evacinos,  t.  iii,  p.  3S6.  EdiC 
Bened.  Parisiis,  1721. 

23 


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THE    WANT    OK    UNITV    OK 


**  Ai  many  bs  hope  in  Clirist,  are  one  prople,  and  they,  who  are  of  Chriit 
form  one  church,  though  it  may  bo  nutncd  in  many  places." — Ep.  161,  ad 
Jlmphil.  t  iii,  p.  252. 

Again — Ep.  204,  ad  J^eocaa.  t.  iii,  p.  307. 

"  It  ia  more  just  to  jud^o  of  our  concerns,  not  from  this  or  that  man,  who 
walk  not  in  truth,  but  trum  the  number  of  bixliops  who,  in  all  remons,  are 
united  to  us.  Let  the  cities  of  Asia,  the  sonnfl  purt  of  F.gypt,  anjlof  Syria, 
be  interrogated.  These  by  letter  communicate  with  us,  nud  we  with  them. 
From  these  you  may  learn,  that  wo  arc  all  unanimous  ;  all  think  the  same 
thing.  Wherefore,  he  who  tieclinea  our  communion,  may  be  considered  by 
you,  asBcpurated  from  the  universal  church.  It  is  better  we  should  lose  our 
lives,  and  that  the  churches  should  remain  unanimous,  than  that  on  account 
of  our  childish  feuds,  the  faithful  should  be  so  much  injured." 

St.  Cyril  of  Jerusalem. 

"Uphold  the  faith,  and  that  faith  alone,  which  is  now  delivered  to  thee  by 
the  church,  confirmed  as  it  is  by  all  the  scriptures." — Cat.  v,  No.  7,  p.  75. 

"  We  declare  the  ways  of  error,  that  we  may  proceed  on  one  royal  road."— 
Cat.  xvi,  No.  6,  p.  226. 

"  As  far  as  our  time  of  instruction  would  allow,  we  have  spoken  to  you  of 
that  holy  and  Apostolic  faith  which  was  delivered  to  y— ." — Cat.  xviii.  No. 
7,  p.  274. 

Ephrem  of  Edessa, 

"  Blessed  is  the  man,  who  has  chosen  the  Catholic  church.  They  shall  be 
deemed  deserving  of  punishment,  who  think  of  sowing  tho  seeds  of  separa- 
tion in  the  breast  of  men.  Cluit  not  then  the  Catholic  faith,  nor  fall  from  it, 
mould  any  question  or  schism  arise." — In  Teitam.  t.iii,  p.  296.     Edit.  Bossil. 

Again — Sermo  24,  adv.  Herer,  p.  493,  J.  W.  Bit.  Quirini. 

"  The  assembly  of  the  good  detest  those  appellations,  which  are  derived 
from  men  ;  wherefore,  the  Sabellians  and  Ariaiis,  and  sectaries,  displeased 
with  the  names  which  their  respective  authors  have  given  them,  craftily  endea- 
vour to  decorate  themselves  with  the  name  of  ourcnurch,  and  to  please  her. 
They  are  aware,  who  they  are,  whom  she  loves,  and  that  she  rests  wholly  on 
Christ  Have  they  not  read  how  the  Apostle  blamed  those,  who  said  they 
were  the  followers  of  Paul,  or  of  Apollos,  or  of  Cephas  ?  But  a  more  bitter 
course  of  grief  has  assailed  us,  since  some  of  our  own  standing  have  given 
their  names  to  their  followers.  Blessed  be  that  name  wherein  we  were  called. 
Consider,  therefore,  on  which  side  is  the  doctrine  of  the  Apostles.  They 
gave  no  names  ;  and  where  it  is  done,  there  is  a  departure  Irom  their  rule. 
On  the  other  hand  we  declare,  that  truth  will  be  found  with  those,  who  are 
known  by  the  name  of  Christ  alone." 

St.  Ambrose,  the  meridian  sun  of  the  Latin  church,  comment- 
ing on  the  words  of  the  apostles  to  the  Ephesians,  chap,  iv,  v.  4. 
"  One  body  and  one  spirit,  as  you  are  called  in  one  hope  of 
your  calling,"  says, 

"  To  promote  peace  and  concord,  Paul  added  this — that  as  the  church  is 
•nebody,  so  the  people  should  cultivate  union ;  for  the  object  of  our  belief  ia 
one,  one  Lord,  one  faith,  one  baptism,  one  God  and  Father  of  all." 

Again,  he  commands  unity,  that, 

"  As  all  are  called  to  unity,  we  should  differ  in  nothing.  For  if  there  be 
one  Lord,  that  is,  one  Christ ;  one  faith  and  one  baptism,  one  God  and  Father 
of  all,  the  mind  also  should  l)e  one,  and  the  heart  of  the  people  one,  since  all 
tlie  things  that  ne  enumerates  are  examples  of  unity  ;  for  they  agree  in  all 
things."— Comment  in  Cap.  iv,  Ep.  ad  Ephes.  t  iii,  p.  503.    Ed.  Paris,  1614 


THE    I'KOTESTANT    CllUllt IlKS. 


2G7 


J  of  Chriit 
Sp.  161,  ad 


,  man,  who 
regions,  are 
uf  of  Syria, 
with  Ihcin. 
ik  the  same 
nsidercd  by 
uUl  lose  our 
,  on  account 


(1  to  thee  by 
7,  p.  75. 
oyal  road." — 

ten  to  you  of 
lat.  xvni.  No. 


They  ahall  be 

ids  of  separa- 

)r  foil  from  it, 

Edit.  Bossil. 

Quirini. 

ch  arc  derived 
cs,  displeased 
craftily  endea- 
to  pleaac  her. 
P3ts  wholly  on 
who  said  they 
it  a  more  bitter 
ig  have  given 
AX"  were  called. 
>oHtlc3.    They 
„in  their  rule. 
;hosc,  who  are 

h,  comment- 
\ap,  iv,  V.  4. 
one  hope  of 

J  the  church  is 
of  our  belief  is 
all." 

For  if  there  be 
God  and  Father 
e  one,  since  all 
ev  aaree  in  all 
li  Paris,  1614 


On  the  death  of  his  brother  SatyruH,  havin:?  related  \\ia  csr.ape 
from  a  storm,  and  the  desire  he  felt  to  return  Hokiiiti  tliaiiks  to 
God,  St.  Ambrose  adds  : 

"  When  we  got  to  land,  he  sent  for  the  bishop  of  the  pliuc  ;  but  aware  timt 
true  faith  alono  was  acceptable  to  heaven,  he  intpiind  of  him  wa.i  he  in 
communion  with  thcCatiiolic  bishops,  that  is  witii  the  liomnn  /iJ.?/io/)s  (iitrum- 
nam  cum  Epiacopis  Catholicis,  hoc  r.st,  cimi  Roinuiialutlisia,  Convenient  ?) 
For  tlie  country  he  km.w  was  infected  with  schism.  Tht;  bishop  at  tlui  timo 
had  withdrawn  himself  from  our  connniiiiion :  and  flioimh  lie  wan  in  banish- 
ment for  his  faith,  yet  in  schism  tiieru  could  be  no  tmr  faitii.  1  le  iiad  faith 
towards  God,  but  not  towards  thn  church,  whose  mcnibcis  he  perinitli'd  to  1)0 
torn  asunder.  For  since  Christ  died  for  the  church,  and  the  chiiieii  is  the 
body  of  Chiist,  they,  by  whom  his  passion  is  made  void,  and  his  body  is  torn 
asunder,  cannot  hold  his  faith.  How  desirous  soever  t lien  fore  my  brother 
mi^ht  be  to  express  pulilicly  his  gratitude,  ho  chose  to  dcfiT  it ;  because  ho 
knew  tiiat  true  faith  was  necessary  for  its  due  ucconiplishiiienl." — De  Obitu 
Fratria  Satyri,  t.  iv,  p.  310. 

I  have  mentioned  this  one  fact,  because  it  shows  more  tlian 
any  reasoning  on  the  stibject  of  union  could  do,  how  great  was 
the  horror  then  entertained  of  schism,  or  of  departing  from  the 
faith  or  discipline  of  the  church. 

I  have  also  Optatus,  Jerome,  Chrysostom,  Augustin,  Theo- 
doret,  the  council  of  Chalcedon,  &c,  here,  and  they  are  all 
unanimous  in  their  interpretation  of  the  sacred  Scriptures  on 
this  subject,  and  they  are  equally  strong  in  holding  the  absolute 
necessity  of  unity  in  the  church. 

Mr.  Pope. — Gentlemen,  having  spoken  on  the  moral  influ- 
ence of  that  gospel,  which  proclaims  acceptance  to  the  guilty 
by  faith  in  the  Lord  Jesus  Christ,  I  shall  not  again  return  to  the 
subject.  I  have  been  referred  to  the  6th  chap,  of  the  Apoca- 
lypse, in  evidence  that  the  word  le^evg  is  applied  to  the  minis- 
ters of  the  New  Testament.  I  reply,  that  the  passage  speaks 
of  heaven,  where  the  four-ar.d-twenty  elders  are  represented  as 
singing  to  the  praise  of  the  Lamb  :  but  it  still  remains  tor  my 
friend  to  prove  that  the  word  legevs  is  ajjplied  to  i/ic  ministers  of 
Christ  on  earth,  so  distinguish  them  from  the  lailtj.  I  turn  to  the 
first  chap,  of  the  Apocalypse,  and  the  6th  verse,  and  I  read, 

"  Who  hath  made  us  a  kingdom,  and  priests  to  God  and  his  Father." 

Here  we  find  the  Apostle,  in  reference  to  heaven,  including 
laics,  as  well  as  ecclesiastics,  in  the  general  appellation  of  kings 
and  priests.  In  the  1st  of  Petei,  2d  ch.  and  6th  ver.  believers 
on  earth,  generally,  are  called  "  ^uaihiof  tF^arevjua  ,"  "  a  royal 
priesthood  ;"  it  being  evident  from  the  openiiig  verse  of  the  epis- 
tle, that  it  is  addressed  not  to  ministers  alone,  or  to  the  learned 
exclusively,  but  generally  to  tho  strangers  scattered  through  the 
countries,  of  which  the  Apostle  speaks.  The  expression  leqele 
is,  therefore,  bestowed  on  the  people  of  God  at  large,  and  is  not 

18* 


'H 


M\- 


268 


THE    WANT    OF    UNITY    OP 


a  peculiar  designation  of  the  ministers  of  the  IVevv  Testament. 
My  friend  says,  that  Peter  calls  himself  a  priest.  I  turn  to  the 
passa<«e  referred  to,  1st  of  Peter,  5th  chapter,  iind  1st  verse,  and 
I  find  the  expression  is  "  avfinfjeafiuregoi,"  "  fellow-cldcr,''  not 
iBQevg.  In  the  Uouay  version,  I  iind  that  there  also  Peter  in 
the  passage  is  called,  "  an  .incient,"  not  a  priest : 

"Tlio  nnfiuiits,  tliorefbro,  tlmt  aro  anions  yo"-  1  bcscccli,  who  am  myself 
also  an  ancient,  and  a  witnosd  of  tlie  siiirt;iin'i;s  of  Cluist." 

The  lerin  letisvs  is  not  even  applied  specially  to  the  Apostles 
themselves.  IMr.  JMagnire  referred  us  to  John  :  let  him  have  the 
kindness  to  mention  the  passage  to  which  he  calls  our  attention, 
and  you  will  he  convinced  that  iFQevg  is  not  the  term  employed. 

[Mr.  Maguirc. — I  spoke  of  Revelations  5th  chapter,  and 
10th  verse.] 

Mr.  Pon:. — I  was  under  ihe  impression  that  you  also  referred 
to  some  other  j)assage.  But,  to  bring  the  point  to  a',  issue  :  I 
maintain,  Ihat  the  word  leQsug  is  not  applied  exclusively  to  the 
ministers  of  the  New  Testament,  or  even  to  the  Apostles  them 
selves.  I  here  assert,  that  it  is  not  so  applied.  Christ  spoke 
in  Syriac  ;  and  there  being  no  w'ord  u?  the  language  signitying 
"  to  reprosenl,"  'ie  was  obliged  to  employ  the  auxiliary  verb. 
But  the  Apostle  Paul  wrote  in  Greek,  which  furnishes  a  word 
meaning  "  to  represent;"  yet  ho  says,  in  1st  Cor.  lUth  chapter, 

"  That  rock  was  Christ."  '  ;;  -rrerpa  ijv  o  Xpio-Toj, 

Again,  he  says,  Galatians,  4th  chap,  and  24th  verse, 

"  The  one  IVoni  Mount  Sinai  engendering  into  bondage,  wiiich  is  Agar." 
"oCTTis  eanv  Aynp." 

Here  the  auxiliary  verb  is  employed  as  denoting  to  represent. 

In  the  quotations  made  by  Mr.  Maguire  throughout  the 
discussion,  he  has  taken  it  for  granted,  that  the  church  of  Home 
is  the  church  of  Christ ;  l)ut  I  appeal  to  your  judgments,  whether 
he  has  been  able  to  |)rove  the  assumption.  I  admit  that  unity 
should  exist  amongst  the  disciples  of  Christ ;  but  it  should  not 
be  a  mere  external  and  superficial  unity  :  it  should  be  a  union 
of  affection  and  of  doctrine  in  every  essential  point.  This  unity 
I  have  shown  to  exist  in  the  Protestant  churches-  Let  the  creeds 
of  the  English,  Scotch,  Helvetic,  and  other  Protestant  com- 
munions, be  examined.  As  to  the  passage,  "  one  fold  and  one 
shepherd  ;"  I  hold,  that  the  Saviour  spoke  of  Jew  and  Gentile 
being  joined  together  in  one  church.     St.  Paul  says, 

"  He  has  broken  down  the  middle  wall  of  partition,  and  hath  made  of  twain 
one  new  man." — Ephes.  ii,  14,  15. 

When  the  Saviour  prays  that  they  all  might  be  one,  he  speaks 
I  admit,  of  his  church  :  but  does  Mr.  Mag  »ire  mean  to  aay 


THE    PROTESTANT    CHURCHES. 


269 


fstament. 
iin  to  the 
crse,  and 
der,"  not 
Peter  in 

I  am  myself 

!  Apostles 

n  hiive  the 

attention, 

employed. 

ipter,   and 

so  referred 
.'.  issue  :  I 
vely  to  the 
sties  them 
hiii^l  spoke 
[;  sifinifying 
iliarj  verb, 
shes  a  word 
Jth  chapter, 


ich  ia  Agar." 

epresent. 

(uuhout  the 
I,  of  Home 

nts,  whether 

that  unity 

should  not 

1)(;  a  union 

This  unity 

t  the  creeds 

estant  corn- 
old  and  one 
and  Gentile 

I  made  of  twain 

le,  he  speaks 
mean  to  aay 


■s 


that  the  Pope  is  the  shepherd.  I  have  shown  that  the  Pope  ia 
incompetent  to  discuarge  the  duties  of  the  office.  Christ  is  that 
shepherd;  as  the  Apostle  Peter  says,  who  calls  him 

"The  shepliurd  and  liishop  of  tlic  soul." — 1  Pit.  ii,  25. 
Mr.  Maguire  refers  us  to  the  words  of  the  Saviour's  prayer  foi  ,  .,■ 

his  disciples,  .  f'™i 

"  That  they  may  be  one,  as  thou  Father  art  ia  mo,  and  1  in  thee." 

Now  I  would  ask,  is  the  union  existing  between  the  Father 
and  the  Son  a  sensible,  a  tangible,  a  visible  union  1  Is  it  not 
evideutly  spiritual  in  its  character  ?  A  spiritual  bond  does 
subsist  amongst  the  people  of  God  in  the  Protestant  commu- 
nions. The  supplication  of  our  Lord  and  of  Paul,  that  they  may 
be  of  "  the  same  mind,"  will  be  more  and  more  fulfilled  in  the 
real  and  spiritual  union  of  the  people  of  God.  I  trust,  we  shall 
see  them  in  heart  and  hand  still  more  cordially  miited  together, 
evidencing  that  there  does  exist  amongst  them  a  kindred  spirit- 
ual atfpction,  "  where  there  is  neither  Jew,  nor  Greek,  Barba- 
rian, Scythian,  bond  nor  free,  but  Christ  is  all  in  all." — Coloss. 
iii,  11.  These  holy  bonds  will  never  be  dissolved  :  they  survive 
the  stroke  of  death — Ihey  exist  throughout  eternity  ;  and  as  the 
ages  of  immortality  shall  roll  along,  will  they  be  more  and  more 
consolidated,  and  more  closely  linked  together.  My  friend  quotes 
Romans,  xvi,  17. 

"  Now  I  beseech  you,  brctiircn,  to  mark  them  who  make  dissensions  and 
ofTences,  contrary  to  the  doctrine  which  you  have  learned,  and  to  avoid  them." 

Mark,  it  is  doctrine  of  which  he  speaks — now  it  is  in  exact 
com|)liance  with  this  command,  that  we  separate  from  the  church 
of  liome  ;  because  she  errs  in  doctrine,  and  teac'ies  the  inven- 
tions of  men,  instead  of  the  commandments  of  God.  Perhaps 
Mr.  Maguire  would  like  to  hear  a  quotation  from  Augustin,  in 
illustration  of  this  observation.  Many  gave  up  the  scriptures 
in  the  time  of  persecution,  and  were  in  consequence  called 
Traditors.      It  was  urged  on  St.  Augustin  to  leave  the  commu-  j 

nion  of  tlie  Traditor^'.     St,  Augustin  then  replies, 

"  Is  it  that  the  Traditors  liave  instituted  some  new  sacraments,  or  some 
new  baptism?     Is  it  tliat  they  have  composed  books  to  teiicii  otiiorsto  door  ! 

imitate  the  action  of  tiie  Traditors,  or  that  tiicy  liave  recommended  those  books 
to  posterity,  or  that  we  hold  and  follow  that  doctrii."  ?  If  liiey  liad  done  so, 
and  suffered  no  person  to  ha\e  been  in  their  comnmnion,  but  tliose  who  would 
read  their  books  and  approve  that  doctrine,  I  say,  that  thoy  would  have  sepa- 
rated themselves  from  the  unity  of  the  church:  and  if  yon  saw  me  in  their  : 
schism,  you  would  then  have  reason  to  say,  that  I  were  in  the  church  of  the  4| 
Traditors." — Augustin  Contr.  Cioscon.  lib,  iii,  cap.  38.                                                '% 

Now  the  Church  of  Pt.ome  has  introduced  new  sacraments 
and  uncanonical  books,  which  she  has  recommended  to  posterity 
MS  divine.     She  sutfers  none  in  her  communion,  who  do  not  hold 


I   I 


'   ^ 


it. 

i 


270 


THE    WANT    OP    UNITY    OF 


her  peculiar  opinions,  and  tlierelbre  separates  herself  from  the 
unity  of  the  church  :  and  consequently,  according  to  St.  Augustin, 
they  who  are  in  the  church  of  Rome,  are  in  the  church  of  the 
schismatics. 

Mr.  Maguire  has  asked,  as  it  respec^^^s  unity,  what  difference 
is  there  between  discipline  and  doctrine  ?  Mr.  Maguire  himself 
told  us,  that  while  in  essential  mutters  the  members  of  the  church 
of  Rome  agreed,  they  do  not  accord  in  matters  of  discipline — 
and  that  men  are  at  liberty  to  exercise  their  judgments  upon  the 
notes  attached  to  the  Uouay  Bible. 

As  to  the  passage  relative  to  keeping  the  unity  of  the  spirit, 
you  plainly  perceive  that  it  speaks  of  a  spiritual  unity. 

"  Careful  to  keep  the  unity  of  the  spirit  in  the  bond  of  peace,  one  body  and 
one  spirit,  as  you  are  called  in  one  hope  of  your  calling,  one  Lord,  one  faith, 
one  baptism,  one  God  and  Father  of  all,  who  is  above  all,  and  through  all, 
and  in  us  all." — Eph.  iv,  3,  6. 

The  passage  clearly  refers,  not  to  unity  founded  on  non- 
essential points,  but  to  unity  founded  on  the  great  leading  truths 
of  Christianity.  In  the  Protestant  authorized  confessions  of 
fa/t'i,  we  can  see  that  there  exists  an  accordance  on  tlie  funda- 
mental principles  of  revelation. 

Again,  Mr.  Maguire  quoted  from  Philippians, 

"  Let  us  also  continue  in  the  same  rule." 

But  1  beg  your  attention  to  the  preceding  verse, — 

"  If  in  any  thing  you  be  otherwise  minded,  this  also  God  will  reveal  to  you." 
— iii,  16. 

This  passage  shows,  that  at  that  time  some  differences  of 
opinion  probably  existed  amongst  them,  and  that  the  Apostles 
did  not  excommunicate  them  for  entertaining  those  differences  ; 
but  assured  them  at  the  same  time  that  God  would  reveal  to 
them  the  truth  on  the  particular  points  concerning  which  differ- 
ences existed.     Mr.  Maguire  has  also  quoted, 

"  If  any  be  contentions  wc  have  no  such  custom." — 1  Cor.  xi,  16. 

Mr.  Maguire  and  J.  K.  L.  appear  to  hiive  fallen  into  a  similar 
misapprehension  of  the  meaning  of  this  passage. — "  No  such 
custonj,"  refers  not  to  contentions,  but  to  women  sitting  with 
the  head  uncovered  in  the  assemblies  of  the  saints.  I  find  that 
certain  differences  existed  and  were  allowed,  even  in  the  church 
at  RonK".  We  read  that  one  man  believed  that  he  might  eat  all 
things,  another  that  he  should  eat  herbs. — (Rom.  xiv,  2.) — that 
one  man  esteemed  one  dayabove  another,  while  another  esteenjed 
every  day  alike. — (5th  v.)      But  what  says  the  Apostle'? 

"  Let  every  man  be  fully  persuailid  in  Inn  own  mind." — (5th  v.) 

Or  as  the  Douay  version  has  it — 

"  Let  every  man  abound  in  his  own  sense." 


THE  PROTESTANT  CHURCHES. 


271 


from  the 
A.ugustin, 
•ch  of  the 

diflference 
e  himselt 
he  church 
scipline — 
3  upon  the 

the  spirit, 

• 

tnc  body  and 

rd,  one  faith, 

througli  all, 

d  on  non- 
ding  truths 
fessions  of 
t'.ie  funda- 


;veal  to  you." 

rences  of 

e  Apostles 

tVereuces  ; 

reveal  to 

iich  ditler- 


xi,  16. 

to  a  similar 

"  No  such 

sitting  ^vith 
I  lind  Ihat 
the  church 

light  eat  all 
,  2.)— that 

jr  esteemed 

tle^ 

(5lli  V.) 


Mr.  Maguire  has  informed  us,  that  the  primitive  church  cast 
out  heretics.  Every  Protestant  church,  also,  has  a  right  to 
exclude  from  its  communion,  if  it  pleases.  I  admit,  that  the 
Fathers  spoke  of  one  church ;  but  that  one  church  was  the  mys- 
tical body  of  Christ,  not  confined  to  one  external  communion, 
portions  of  it  belonging  to  the  various  Christian  congregations. 
My  friend  has  referred  us  to  the  passage  of  Cyprian,  "  he  has 
not  God  for  his  Father,  who  has  not  the  church  for  his  mother," 
and  has  twice  quoted  it.  Now  I  say,  that  Cyprian,  in  a  letter 
in  which  he  reprehends  Pope  Stephen,  once  employed  that  pas- 
sage in  reference  to  Stephen  himself,  because  he  introduced 
divisions  into  the  church. 

Mr.  Maguire  observes,  that  the  church  was  not  confined  to 
the  diocess  of  Rome  ;  that  the  Catholic  church  in  primitive  times 
was  not  the  church  of  Rome — this  is  precisely  the  same  language 
which  he  employed  before.  St.  Firmilian,  addressmg  Pope 
Stephen  says  : 

"  Do  not  deceive  yourself;  you  have  cut  yourself  off  from  the  church  ;  for 
he  is  truly  a  schismatic  who  has  made  himself  an  apostate  from  the  commu- 
nion of  ecclesiastical  unity :  for  while  you  think  you  can  excommunicate  ail 
other  churches  from  you,  you  have  only  excommunicated  yourself  from  them." 
Cyp.  Ep.  75,  p.  228,— Edit.  Oxon. 

St.  Gregory  the  Great  remarks : 

"  If  the  church  come  to  depend  upon  one,  it  must  certainly  falL" 

And  St.  Cyprian  says  : 

*'  That  therefore  Christ  made  the  college  of  bishops  numerous,  that  ii  one 
should  tall  or  turn  heretical,  the  rest  lught  interfere  for  the  saving  of  the 
flock," 

For  he  says  ; 

"  There  is  but  one  flock,  and  one  episcopate,  of  which  every  bishop  has 
the  whole  in  partnership  w«'h  the  rest." 

"  Episcopatus  anus  est,  t  ujus  a  singulis  in  solidum  pars  tenetur." 

The  historian  Socrates,  who  carried  on  Eusebius's  Ecclesias- 
tical History  from  the  year  329,  to  the  year  440,  informs  us, 
that  a  great  diversity  existed  among  the  different  churches  in 
respect  to  ceremonies  and  discipline,  especially  with  respect  to  the 
marriage  of  persons  in  holy  orders.  He  i-emarks,  that  the  Apostle 
did  not  give  any  directions  about  holy  days,  their  only  design 
being  to  teach  faith  and  virtue.  He  also  says,  that  theif'  were 
scarcely  two  churches  which  exactly  agreed  on  the  subject  of 
prayers  ;  and  concludes  by  observing,  that  to  give  a  catalogue 
of  all  the  rites  and  customs  in  use  among  Christians  in  all  cities 
and  countries,  would  be  very  difficult,  if  not  impossible. — (L. 
V,  c.  22.)  St.  Ireuueus  notices,  in  terms  rather  of  commenda- 
tion than  censure,  the  diversity  of  fasts  among  his  contemporary 
brethren. — Ap.  Euseb,  I,  v,  c.  22.  Polycarp,  bishop  of  Smyrna, 


i  f 


y    II 


272 


THE    WANT    OF    UNITY    OF 


and  Anicetus,  Bishop  of  Rome,  held  irreconcilably  opposite 
opinions  respecting  the  time  of  celebrating  Easter ;  yet  they 
did  not  violate  Christian  unity,  as  their  less  Nvorthy  successors 
have  done  on  the  same  custom — the  latter,  as  Eusebius  states, 
having  permitted  the  former  to  administer  the  eucharist  in  his 
church.  With  regard  to  the  re -baptizing  those  who  had  been 
baptized  by  heretics,  the  church  of  Africa,  adopting  the  imme- 
morial usage  of  the  ancient  churches  of  Cappadocia,  Cilicia, 
and  Galatia,  differed  from  that  of  Home  ;  yet  this  difference 
occasioned  no  schism  between  them.  St.  Cyprian,  some  will 
be  surprised  to  learn,  held  washmg  the  feet  to  be  a  sacrament  : 
and  St.  Augustin  differed  from  St.  Jerome,  respecting  the  intro- 
duction of  Jewish  rites  and  usages  into  the  Christian  church  ; 
but  they  did  not  depart  from  Christian  charity.  From  the  writings 
of  St.  Irenaeus,  St.  Firmilian,  and  Justin  Martyr,  we  learn,  that 
they  who  required  conformity  in  matters,  not  evidently  funda- 
mental on  scriptural  grounds,  were  regarded  as  violators  of 
Christian  unity. — (Iren.  Ap.  Euseb.  1.  v,  c.  24.  Firm.  Ap. 
Cyp.  ep.  75,  J.  Mart.  Dia'.  cum  Tryph.) 

Hear  the  sentiment  laid  down  in  the  Maynooth  class  book, 
p.  17  : 

"  Schiamatics,  even  those  who  should  not  err  in  doctrine,  by  tha  act  of 
schism  alone  are  excluded  from  the  church,  and  are  without  the  way  of 
salvation." 

Or  in  other  words,  tnose,  however  correct  their  doctrines,  who 
separate  from  the  church  of  Rome,  are  excluded  from  the  church 
of  Christ,  and  are  without  the  way  of  salvation !  I  assert  thai 
the  unity  subsisting  in  the  church  of  Rome  is  a  unity  without 
examination.  Since  the  commencement  of  the  discussion,  I 
received  a  letter  from  London,  as  did  Mr.  Maguire  also  (for  the 
letter  to  me  states  that  a  duplicate  was  sent  to  Mr.  Maguire.) 
It  is  signed  "  An  Inquirer  after  Truth."  The  writer  remarks, 
that  before  the  discussions  took  place  in  Ireland,  his  mind  was 
not  troubled  with  doubts — but  that  since  these  were  held,  he  has 
been  reading  the  scriptures  under  the  direction  of  the  Roman 
Catholic  Archbishop  of  Dublin,  and  finds  many  difficulties 
raised  in  his  mind  in  reference  to  the  sacred  volume.  The  unity 
of  the  church  of  Rome  is,  in  truth,  a  unity  that  will  not  bear 
the  test  of  examination. 

We  have  heard  of  the  faith  of  the  collier  commended  by 
Cardinal  Bellarmine.  The  collier,  when  asked  what  it  was  he 
believed,  answered  :  "  I  believe  what  the  church  believes." 
The  other  rejoined — "What  then  does  the  church  believe  ?" 
He  replied  readily — "  The  church  believes  what  I  believe." 
The  other  anxious  to  bring  him  U>  the  point,  once  more  resumed 
his  inquiry :     "  Tell  me  then,  I  pray  you,  whdt  it  is  which  you 


'  WBftSSBStSli 


THE    I'ROrr.STAiNT    ciiunciif:- 


273 


ly  opposite 
r  ;  yet  they 
successors 
bius  states, 
harist  in  his 

0  had  been 
y  the  imme- 
)cia,  Cilicia, 
is  difference 
I,  some  will 
sacrament  : 
ng  the  intro- 
lian  church  ; 

1  the  writings 
■e  lc!arn,  that 
lently  fnnda- 
violators  of 

Firm.   A  p. 

1  class  book, 

,  by  th3  act  of 
ut  the  way  of 

)ctrines,  who 
m  the  church 
I  assert  that 
juity  without 
liscussion,  I 
also  (for  the 
.  Maguire.) 
ter  remarks, 
lis  mind  was 
held,  he  has 
'  the  Roman 
y  difficulties 
J.    The  unity 
will  not  bear 

Kimended  by 
lat  it  was  he 
;h  believes." 
•ch  believe "?" 
I  believe." 
(lore  resumed 
is  which  you 


and  the  church  believe?''     The  only  answer  the  collier  could 
give,  was — "  Why,  truly,  Sir,  the  church  and  I,  both  believe  the 
same  thing." — See  Bellarmim  de  arte  bene  moriendi,  lib.  ii,  ch.  9. 
Hear  a  schoolman.     Gabriel  Byel  maintains  that, 

"  If  ho  who  iinpUcitly  believes  tli '.  church,  should  think,  misled  by  natural 
reason,  that  the  Futlier  is  greater  than  the  Son,  and  existed  before  iiiin,  or  that 
the  three  Persons  are  ihinjrs  locally  distant  from  one  another,  or  the  like,  he 
is  not  a  heretic,  nor  sins,  provided  he  do  not  defend  tliis  error  pertinaciously, 
for  he  believes  wliat  he  does  believe,  because  he  thinks  that  tlie  church  beheves 
so,  subjecting  his  opinion  to  the  faith  of  the  church.  For  thougli  his  opinion 
be  erroneous,  his  opinion  is  not  his  faith,  nay  his  faith  in  contradiction  to  his 
opinions,  is  the  faith  of  the  church.  What  is  still  more,  this  implicit  faitii  not 
only  defends  from  heresy  and  sin,  but  even  constitutes  merit  in  iieterodoxy 
itself,  and  preserves  in  that  merit  one  who  forms  a  most  heterodox  opir '  -.), 
because  he  thinks  the  cliurch  believes  so." — Dr.  CamphtWs  Lectures  on  Eccl. 
His,  vol.  ii,  p.  259. 

Mr.  Maguiue. — With  respect  to  the  5th  chapter  of  St.  John, 
I  do  assert,  and  I  beg  the  public  to  bear  it  in  mind,  that  the 
expression  legevg  is  applied  to  the  twenty-four  who  sat  around 
the  throne,  and  were  called  neither  more  nor  less  than  Presby- 
ters. I  am  satisfied  to  let  the  passage  be  examined  by  any 
learned  man  ;  I  here  offer  to  submit  the  question  to  the  adjudi- 
cation of  any  two  mdividuals. — Let  Mr.  Pope  select  one  and  I 
shall  select  another,  and  th  i  let  them  examine  the  context.  Mr. 
Pope  has  recurred  to  the  qubble  about  the  difference  between 
the  church  of  Rome  and  the  Catholic  chf.rch.  I  appeal  to  your- 
selves if  I  have  not  quoted  upwards  of  twenty  Fathers  in  refu- 
tation of  the  idle  argument  which  j\Ir.  Pope  endeavours  to 
construct  on  this  matter.  Have  I  not  aniply  shown  that  the  term 
"  Catholic,"  was  applied  to  all  the  churches  in  Asia,  in  Africa, 
in  Spain,  in  Gaul,  ike,  &c,  holding  communion  wilh  llie  See  of 
Rome  1  I  have  proved  that  the  holy  Fathers  all  agreed  in  this 
interpretation  of  the  words  "  Catholic  church."  It  is  a  mere 
pla!y  upon  words  with  which  iny  opponent  has  amused  you.  I 
have  laid  before  )ou  abundant  evidence  that  before  the  Reform- 
ation, there  existed  no  other  church  which  claimed  to  itself  the 
title  of  ''  Catholic,''  but  the  chiurh  of  Rome.  With  regard  to 
the  doctrine  which  Mr.  Pojie  has  broached,  on  the  subject  of 
unity,  I  will  only  say,  that  all  sects  in  the  world  are  in  the  spirit 
of  union,  according  to  Mr.  Po[)e.  But  our  Saviour  has  com- 
pared the  unity  ol"  his  church  to  the  union  subsisting  between 
him  and  his  heavenly  Father  ;  therefore,  that  union  must  be  of 
a  most  intimate  nature,  and  tho  church  must  endeavour  to  imitate 
the  wonderful  union  existing  between  God  the  Father,  and  God 
the  Son,  and  («od  the  Holy  (jlhost.  With  regard  to  the  difiet- 
ences  of  which  i\Ir.  Pope  spoke,  as  oxistmg  in  the  Catholic 
church,  they  involve  not  pcinciplef.,  and  that  is  a  sufficient  answer 


SSif^SillMHMH.... 


274 


THE    WANT    OF    UNITY    OP 


to  his  very  silly  objection  relative  to  the  Dominicans,  the  Fran- 
ciscans,  and  the  Jesuits.  Mr.  Pope  has  also  introduced  the 
Jansenists — they  were  long  since  condemned  by  the  Catholic 
church  ill  the  bull  Unigenitus.  As  to  St.  Ambrose,  I  have  already 
quoted  at  length  his  opinions  on  the  necessity  of  unity.  With 
respect  to  texts  of  scripture,  I  fearlessly  appeal  to  every  gentle- 
man who  hears  mo,  whether  I  have  not  brought  forward  more 
texts  of  scripture  than  Mr.  Pope — whether  my  texts  have  not 
been  clearly  and  decisively  in  support  of  the  doctrine  which  I 
maintain — and  whether  Mr.  Pope  has  not  offered  violence  to  the 
meaning  of  scripture,  by  the  strange  and  ftir-fetched  interpreta- 
tions which  he  has  sought  to  impose  upon  this  learned  assembly  ? 
I  ask  any  candid  man  here,  whether  Mr.  Pope's  explanations  of 
some  texts  have  not  been  more  difficult  and  abstruse  than  the  texts 
themselves?  If  such  be  not  the  fact,  I  know  nothing  of  scrip- 
ture. What  right  has  Mr.  Pope  to  set  up  his  private  judgment 
in  preference  to  the  opinions  of  the  Apostles  who  were  inspired? 
He  quoted  the  royal  prophet  as  to  the  eastern  kings  who  had 
combined  against  God  ;  and  he  introduced  this  as  an  argument 
against  the  existence  of  unity  in  the  Catholic  church !  Was 
there  a  church  established  then  1  If  there  were,  he  must  then, 
to  sustain  his  arguments,  prove  that  it  was  lawful  for  the  eastern 
kings  to  divide  themselves  from  that  church,  and  to  become 
schismatics. 

If  there  were  not  a  church  government  then  existing,  his 
argument  falls  to  the  ground.  I  have  laid  before  you  this  day, 
plain  and  obvious  texts  of  scripture,  regarding  the  necessity  of 
unity  in  the  church  of  Christ.  The  doctrine  which  I  advocate, 
I  have  shown  to  be  distinctly  founded  upon  scripture.  I  have 
defied  Mr.  Pope  to  show,  that  in  regard  to  unity,  there  is  any 
distinction  made  between  essentials  and  non-essentials  i^i  scrip- 
ture. The  texts  which  have  been  quoted  equally  refer  to  matters 
of  discipline,  and  of  doctrine.  If  men  will  not  be  united — if 
divisions,  no  matter  how  they  originate,  will  exist;  if  people 
become  split  into  sects  and  parties,  and  endeavour  to  tear  their 
common  parent  asunder,  surely  the  evil  is  not  to  be  laid  at  the 
door  of  the  Catholic  church.  She  is  not  to  be  held  accountable 
for  those  of  her  children  who  may  disobey  her — who  violate 
charity,  and  disturb  that  peace  which  our  Lord  bequeathed  to 
his  church — 

"My  peace  I  leave  you — my  peace  I  give  you ;  not  as  the  world  giveth  do 
I  give  you." 

No  plea — no  pretext  can  ever  justify  a  departure  from  that 

Christian  harmony,  of  which  our  Saviour  set  an  example,  the 

necessity  of  which  we  find  recommended  from  his  sacred  lips, 

and  which  he  bequeathed  to  his  church,  to  be  observed  and 


f 


THE    PROTESTANT    CHDBCHFS. 


275 


,  the  Fran- 
oduced  the 
e  Catholic 
ave  already 
lity.     With 
^ery  gentle- 
rward  more 
ts  have  not 
ne  which  I 
lence  to  the 
interpreta- 
assenibly  1 
lanations  of 
lan  the  texts 
ng  of  scrip- 
te  judgment 
re  inspired? 
igs  who  had 
,n  argument 
reh !     Was 
3  must  then, 
the  eastern 
to  become 

'xisting,  his 

ou  this  day, 

lecessity  of 

I  advocate, 

e.     I  have 

lere  is  any 

s  lA  scrip- 

r  to  matters 

united — if 

if  people 

to  teai  their 

laid  at  the 

accountable 

who  violate 

^ueathed  to 

orld  giveth  do 

from  that 
xample,  the 
sacred  lips, 
served  and 


al 


caaintaincd  without  condition  or  alteration,  unto  the  end  of  the 

world — 

"  My  peace  I  leave  you — my  peace  I  give  you ;  not  as  the  world  giveth  do 
I  give  you." — John,  xiv,  27. 

Mr.  Pope  quotes  the  holy  Fathers  ;  it  is  rather  extraordinary, 
indeed,  that  the  Fathers  should  be  quoted  to  show  that  unity  in 
the  church  is  not  necessary.  They  affirm  that  there  is  no  having 
the  inheritance  of  Peter  without  the  faith  of  Peter.  So  I  believe. 
There  can  be  no  inheritance  possessed  without  faith  ;  and  there 
can  be  no  real  faith,  according  to  scripture,  where  there  is  not 
charity  and  Christian  union.  I  have  proved  that  the  unity  which 
is  commanded  by  our  Saviour,  which  was  preached  by  the 
Apostles,  and  which  was  taught  by  their  disciples  in  the  first 
ages  of  Christianity,  exists  alone  in  the  Catholic  church.  Mr. 
Pope  says  that  the  unity  which  exists  among  Protestants  is  suf- 
ficient. I  call  upon  him  to  prove  his  position  upon  the  authority 
of  the  word  of  God.  He  has  quoted  the  church  of  Rome  with 
regard  to  councils,  &c,  to  show  that  she  had  not  unity.  But 
since  the  Reformation,  it  is  admittec'  by  Protestants,  that  they 
have  no  such  unity.  The  illustrious  Grotius  lamented  the 
schisms  which  existed  among  Protestants  in  his  days ;  and  he 
said  it  would  be  almost  better  to  return  to  Popery  than  to  remain 
divided  as  they  were.  Luther  himself  threatened  to  return  to 
Popery  if  their  divisions  increased.  When  he  saw  Calvin 
denying  openly  the  real  presence  of  Christ  in  the  eucharist,  he 
lamented  that  he  had  ever  quitted  Popery. 

With  regard  to  councils,  the  assertions  of  Mr.  Pope  are  mere 
assumptions,  and  it  is  a  well  known  rule  in  logic,  that  *  quod 
gratis  asseritur,  gratis  negari  debet.'  I  again  challenge  Mr. 
Pope  to  show  from  scripture  the  distinction  between  essentials 
and  non-essentials.  I  call  upon  liijn  to  prove  that  there  is  a 
distinction  drawn  in  scripture  between  doctrine  and  discipline. 
He  must  prove  that  there  is  a  difTerence  upon  an  article  of  faith, 
or  that  there  exists  a  distinct  breach  of  communion  in  the  Cath- 
olic church,  in  order  to  establish  his  position,  that  she  does  not 
possess  unity.  Differences  as  to  private  opinions  amongst  pri- 
vate individuals  he  may  prove,  but  these  individuals  did  not 
disturb  that  peace,  and  concord,  and  unity,  which  Christ  lefl  to 
his  church,  and  which  form  some  of  the  noblest  marks — the 
most  powerful  arguments  of  her  divine  origin. 

He  may  show  the  existence  of  differences,  not  relating  to 
matters  oi"  faith  or  discipline  in  the  church,  but  they  are  not  dif- 
ferences of  opinion  which  place  those  who  entertain  them  out 
of  the  church.  He  may  prove  the  existence  of  such  differences, 
but  a  breach  of  communion  he  cannot  establish.  He  asks  for 
proofs  that  Peter  was  appointed  the  head  pf  the  church.     I  think 


1 


ill 


ffnftHSP**!'*"'^'! 


I 


276 


THE    WANT    OK    UNITY    OF 


I  have  furnished  ample  proofs  of  the  fact.  He  asserts  that  it  is 
robbing  Christ  of  his  rights.  This  is  a  mere  play  upon  words. 
There  is  no  doubt  that  Christ  in  heaven  is  the  sole  and  invisible 
head  of  the  church — but  knowing  the  frailties  of  man,  our  Lord 
deemed  it  necessary,  in  order  to  preserve  the  principle  of  unity, 
to  appoint  a  visible  head  of  his  church  to  act  as  his  instrument 
and  agent  upon  earth.  Is  there  ought  in  this  derogatory  from 
the  majesty  of  God?  Is  not  the  king  the  visible  head  of  the 
established  church  of  England?  His  majesty,  no  doubt,  will 
be  highly  pleased  with  Mr.  Pope  for  denying  his  spiritual  supe- 
riority. I  always  imagined  that  his  majesty  was  the  head  of  the 
Protestant  church  in  these  countries — the  centre  I'nd  bond  of 
connection  to  keep  it  together.  He  is  to  preserve  the  homilies 
and  the  thirty-nine  articles,  and  not  to  allow  even  the  slightest 
deviation  to  be  made  from  them.  They  contain  certain  rules 
respecting  faith  and  discipline  in  the  Protestant  church,  and  the 
king  is  bound  by  oath  not  to  suffer  the  slightest  deviation  from 
them.  The  king  swears  to  support  the  establishment,  and  the 
test  act  excludes  all  from  situations  unless  they  take  oaths  which 
bind  as  to  certain  forms  and  rules  of  faith.  The  elements  of 
union  have  been  scattered  in  the  Protestant  churches,  and  they 
can  never  again  be  brought  into  combination.  I  should  be  glad 
to  know  from  Mr.  Pope,  what  did  our  Saviour  mean  when  he 
said  to  Peter : 

"  Simoo  Barjona,  lovest  thou  me  more  than  these ;  he  saith  to  him,  dear 
Lord,  thou  knowest  that  I  love  thee.  He  saith  to  him,  Feed  my  Lambs," 
John,  xxi,  17. 

Our  Saviour  repeated  the  interrogatory  ;  Peter  made  a  similar 
reply,  and  our  Saviour  again  said  ;  "  Feed  my  Lambs."  But 
■when  ho  repeated  the  question  a  third  time,  Peter  became 
troubled,  and  exclaimed  ;  "  Lord  thou  knowest  all  things — 
Thou  knowest  that  I  love  thee."  Our  Saviour  then  said  to 
him  :   "  Feed  my  sheep." 

Now,  I  defy  the  ingenuity  of  my  friend  to  explain  away  these 
words.  This  address  was  not  made  to  the  othc  ipostles,  but 
personally  and  individually  to  Peter.  There  is  nothing  in  the 
fold  of  Christ  but  sheep  and  lambs  (clergy  and  laity)  ;  ov<  r 
them  Peter  was  appointed  supreme  pastor,  and  invested  with  tl  f; 
authority  of  government.     Our  Lord  afterwards  says  to  Peter : 

"I  will  give  to  thee  t:ie  keys  of  the  kingdom  of  heaven,  and  whatsoevir 
thou  ahalf  hiiid  upon  earth,  it  shall  bo  bound  also  in  heaven,  and  whatsoever 
thou  sbalt  loose  upon  earth,  it  shall  be  loosed  also  in  heaven." 

Could  Mr.  Pope  quote  any  text  of  scripture  against  me  equally 
as  plain  and  obvious  as  the  foregoing  1  Was  he  able  to  adduce 
any  direct  text  in  support  of  his  private  interpretation — while  on 
th«  other  hand  I  proved  aU  my  doctrines  by  manifest  texts  of 


THE  I'ROTKSTANT  CHURCHES. 


277 


}rts  that  it  is 
upon  words, 
and  invisible 
m,  our  Lord 
pie  of  unity, 
■I  instrument 
:)gatory  from 

head  of  the 
3  doubt,  will 
)iritual  supe- 
c  head  of  the 
I'nd  bond  of 
the  homilies 
1  the  slightest 
certain  rules 
jrch,  and  the 
jviation  from 
nent,  and  the 
3  oaths  which 

elements  of 
hes,  and  they 
[lould  be  glad 
(ean  when  he 

ith  to  him,  dear 
d  my  Lambs," 

lade  a  similar 

ambs."     But 

*eter  became 

all   things — 

then  said  to 

in  away  these 
postles,  but 
othing  in  th«; 
laity)  ;  ovor 
Bsted  with  tl.ft 
ays  to  Peter : 

and  whatsoevir 
and  whatsoever 
» 

ist  me  equally 
ble  to  adduce 
on — while  on 
lifest  texts  of 


scripture,  and  upon  the  words  of  Christ  and  his  Apostles.  Mr. 
Pope  endeavours  to  sliow  that  Peter  could  not  be  the  successor 
of  Christ,  as  this  evil  would  follow  that  the  successor  of  Peter 
would  be  a  greater  man  than  St.  John  the  evangelist,  who  lived 
after  the  death  of  Peter.  To  such  straights  has  my  opponent 
been  reduced.  He  cannot  deny  that  Peter  had  a  successor. 
Why  not  prove  that  some  difference  on  matters  of  faith  arose 
between  him  and  St.  John  l  But  the  successors  of  Peter  were 
blessed  with  humility,  charity,  and  divine  faith — the  first  thirty- 
four  of  them  suffered  martydom.  If  they  had  happened  to  have 
a  difference,  they  would  have  recurred  to  St.  John  for  his  advice 
and  guidance — but  that  would  not  be  denying  their  right  to  suc- 
ceed Peter,  as  the  visible  head  of  the  church  on  earth. 

"If  I  then,"  said  our  Saviour,  "being  Lord  and  Master, have  washed  your 
feet,  you  also  ought  to  wasii  one  another's  feet." 

That  act,  I  affirm,  w:*h  the  Catholic  church,  to  be  an  act  of 
humility,  not  a  precept — but  it  is,  to  all  appearance,  a  positive 
precept,  and  I  repeatedly  called  on  my  friend  to  show  by  what 
authority  he  neglected  to  observe  it.  He  drew  a  distinction 
indeed  between  hot  and  cold  climates,  and  the  greater  necessity 
which  exists  for  washing  the  feet  in  the  former  than  in  the  latter. 
But  no  such  distinction  is  drawn  in  the  text — the  commandment 
of  the  Saviour  is  not  to  be  regulated  by  hot  and  cold  countries. 
He  talks  of  the  council  of  Jerusalem,  and  of  Peter  having 
spoken  first — if  Peter  had  spoken  last  what  would  that  be  to  the 
argument]  St.  James  gave  a  good  advice,  which  was  inspired 
by  the  Holy  Ghost,  and  because  it  was  adopted  by  Peter,  there- 
fore Peter  could  not  be  the  head  of  the  Church!  This  conclu- 
sion is  certainly  not  agreeable  to  the  premises — He  says  that 
no  Pope  claimed  the  title  of  ecumenical  pastor  until  the  year 
6U0 — why  there  was  no  such  word  as  ecumenical  in  existence 
till  that  period.  The  word  '  consubstantiality'  is  not  in  scrip- 
ture, and  does  not  occur  till  300  years  after  the  Apostles,  when 
we  find  it  in  the  Athanasian  creed,  and  the  decrees  of  the  coun- 
cil of  Nice.  If  Mr.  Pope's  argument  then  on  this  head  be  valid 
against  the  supremacy  of  the  Pope,  it  is  equally  valid  against 
the  Athanasian  creed,  and  he  should  deny  both.  I  admit  the 
fact  of  Stephen  throwing  the  body  of  the  Pope  into  the  Tyber, 
and  the  greater  scoundrel  he  was,  I  aflSrm,  for  so  doing.  I 
admit  there  were  some  bad  characters  among  the  Popes.  But 
I  have  already  drawn  a  distinction  between  infallibility  and  im- 
peccability. Besides,  I  never  said  that  the  infallibility  of  the 
Pope  formed  a  portion  of  my  creed.  Christ  promised  his 
church  that  she  would  never  fail  in  the  faith,  but  that  promrse 
never  implied,  that  her  children  should  be  incapable  of  sin.  As 
I  have  already  told  you,  there  were  eleven  monstrous  bad  Popes 

24 


•('■ 


p 


278 


THE    WANT    OF    UNITY    OF 


out  of  nearly  th-ee  hmiHred  frood  and  virtuous  characters  which 
adorned  the  chuir  of  Peter.  Surely  that  in  a  vast  majority  to 
counterbiilanco  tho  fow  bad  numea.  Ilonorius  was  not  a  heretic. 
It  was  not  for  hertsy  that  he  was  deposed,  but  becausj;  he  had 
been  put  into  the  chair  by  temporal  power.  He  was  suspected 
of  being  iavoural)le  to  the  Monothalites  ;  but  1  deny  that  it  was 
ever  proved  that  ho  was  a  Monotholite  himself.  I  venture  to 
affirm,  that  Mr.  Popo  will  be  called  to  an  account  for  having 
denied  the  king's  supicinacy ;  and  it  will  be  necessary,  perhaps, 
for  some  of  his  friends:  to  intercede  for  him  with  his  majesty, 
lest,  like  Chancellor  Moore  and  Bishop  Fisher,  he  be,  without 
further  ceremony,  committed  to  the  tower.  In  that  case  he 
may,  for  once,  have  to  acknov  ledge  the  efficacy  of  the  interces- 
sion of  saints.  I  maintain,  that  ifqbvs  is  applied  in  the  New  Tes- 
tament to  the  Apostles.  But  whether  it  be,  or  not,  does  not 
much  matter  for  the  argument.  There  is  no  sacrificing  priest 
in  the  strict  sense  of  the  term,  but  Christ  himself,  who  is  at  once 
the  priest  and  victim,  who  is  ofiered  up  as  a  perpetual  sacrifice 
to  fulfill  the  prophecy  of  Malachy,  that  in  all  parts  of  the  world 
a  sacrifice  shall  be  offered  to  the  Lord. 

"  For  from  the  rising  of  the  sun  to  the  going  down  of  the  same,  r\y  name 
is  gruat  among  tho  Gentiles ;  and  in  every  place  a  sacrifice  ia  m^.de,  and  a 
dean  oblation  offered  to  my  name ;  because  my  name  is  great  among  the 
Gentiles,  saith  the  Lord  of  Hosts." 

If  there  had  been  only  a  single  sacrifice  offered  up  in  Jeru- 
salem, according  to  Mr.  Pope,  then  this  prophecy  of  Malachy 
would  not  have  been  fulfilled.  Mr.  Pope  has,  by  weak  and  idle 
arguments,  endeavoured  to  show  that  there  could  have  been  no 
successor  to  Christ.  If  Christ  left  a  sacrifice  and  appointed  a 
successor  in  his  church,  neither  blasphemy  nor  wickedness  can 
be  imputed  to  those  who  believe  the  fact. — Christ  promised  that 
his  church  would  never  fail,  and  that  he  would  remain  with  her 
in  spirit,  till  the  consummation  of  ages.  But  Mr.  Pope,  to  sus- 
tain his  argument,  nuist  prove  that  the  whole  church  was  for  the 
space  of  900  years  buried  in  darkness  and  error.  Let  those 
who  will,  believe  it — I  want  not  to  make  the  Pope  greater  than 
other  men.  He  is,  like  myself,  a  man,  liable  to  the  frailties  of  hu- 
man nature.    The  infallibility  of  the  Pope  is  no  doctrine  of  mine. 

Mr.  Pope  says,  that  he  does  not  difier  on  essentials  with  the 
church  of  England,  and  yet  he  denies  more  than  one  half  of  her 
articles  of  faith.  Either  he  holds  them  essential  or  he  does  not. 
In  the  latter  case  his  separation  is  unjustifiable,  and  he  evidently 
shows  that  he  misunderstands  the  maxims  of  the  gospel :  he  rends 
the  seamless  garment  of  Christ  without  cause.  He  should  not 
for  trifling  reasons  disturb  that  harmony  which  Christ  ordained 
should  subsist  between  the  members  of  his  church — he  should 


THE    PROTESTANT    CHURCHES. 


279 


ctera  which 
majority  to 
[)t  u  heretic. 
uso  he  had 
9  Huspected 
'  that  it  V  as 
venture  to 
for  having 
ry, perhaps, 
lis  majesty, 
be,  without 
lat  case  he 
the  interces' 
3  New  Tes- 
ot,  does  not 
icing  priest 
to  is  at  once 
ial  sacrifice 
of  the  world 

ime,  my  name 
3  m?.de,  and  a 
at  among  the 

up  in  Jeru- 
of  Malachy 
eak  and  idle 
ave  been  no 
appointed  a 
iedness  can 
•omised  that 
iin  with  her 
*ope,  to  sus- 
i  was  for  the 

Let  those 
greater  than 
iiilties  of  hu- 
ine  of  mine. 
lis  with  the 
e  half  of  her 
ho  does  not. 
he  evidently 
el:  he  rends 

should  not 
ist  ordained 
—he  should 


continue  to  hold  conmiunion  with  tho  bishojis  of  the  established 
church,  and  not  sot  up  a  conventicle  of  his  own.  1I<'  should  not 
break  communion  ne  in  minima  parlicuki.  The  holy  Fathers 
held  schism  and  disunion  to  be  mortal  sins.  Mr.  Pope  spoke 
of  a  letter  which  ho  had  received  from  London,  and  which  he 
would  have  us  suppose  came  from  a  reformed  Catholic,  another 
Blanco  White.  13ut  laid  unguis  in  hcrba.  1  got  a  copy  of  the 
same  too.  I  suspect  that  it  came  from  the  opposite  [lartv,  and 
was  intended  to  frighten  int)  from  this  discussion.  It  was  proba- 
bly a  ruse  employed  to  make  me  it  treat,  that  my  friend  then, 
instead  of  sulVering  a  defeat,  might  raise  the  shout  of  victory. 

Mu.  Pope. — As  to  the  word  leqevg  in  the  5th  of  the  apoca- 
lypse, the  term  in  that  passage  is  clearly  bestowed  upon  pres- 
byters in  heaven.  My  friend  ha;i  appealed  to  any  learned  men 
on  the  subject.  He  may  prefer  an  ecclesiastic  ;  I  therefore 
nouunate  Mr.  Singer  ;  let  Mr.  Maguire  name  his  referee.  [JVfr. 
CUjnch  was  then  named  bij  JSIr.  Jilaguirc^l  Mr.  Maguire  has 
not  answered  my  quotation  from  the  Psalms,  on  the  ground  in 
which  [  made  it.  1  brought  it  forward  merely  as  evidence,  that 
unity,  abstractedly  considered,  is  not  a  proof  of  the  true  church. 
As  to  the  distinction  of  essentials  and  non-essentials,  I  have 
shown  that  it  was  recognized  by  St.  Paul,  in  the  ditferences* 
which  existed  in  the  chinch  of  Rome  in  his  day,  and  which  he 
allowed  to  continue.  The  scriptures,  therefore,  does  make  this 
distinction.  The  sacred  volume,  Mr.  Maguire  asserts,  requires 
an  agreement  in  discipline  as  well  as  in  matters  of  faith  ;  and 
yet  he  before  informed  us  that  the  church  of  Rome  agrees,  not 
in  matters  of  discipline,  but  in  matters  of  faith,  and  has  therefore 
contradicted  himself.  I  have  already  entered  into  the  question 
of  the  apocryphal  books,  and  shall  not  now  reconsider  it.  Ac- 
cording to  Mr.  Maguire,  the  church  has  two  heads — Christ  and 
the  Pope  :  so  it  appears  that  Mr.  Maguire  thereby  makes  the 
church  of  Christ  a  monster.  He  refers  me  to  the  Saviour's 
address  to  Peter,  "  Feed  my  sheep." — Augustine,  (I)e  Agone 
Christ,  c.  3i')  and  Ambrose,  (De  Dign.  Sacred,  p.  336)  as  I 
have  already  shown,  declare  it  as  their  opinion,  that  Christ  gave 
this  privilege  not  to  Peter  only,  but  to  all  pastors.  As  Peter 
had  denied  the  Saviour,  our  Lord  saw  it  necessary  to  re-instate 
him  in  the  apostolic  oftice ;  thrice  did  he  address  him  in  doing 
so,  in  reference  to  his  threefold  denial.  Here  observe,  that 
Lena3us  informs  us,  that  Peter  was  not  the  only  founder  of  the 
clmrch  of  Home,  but  Paul  also  : 

"  Fniuhintes  ij^itiir  ef,  instiientes  beati  npostoli  (Pctrus  et  Paulus,)  ccclesiam 
(Roivmiiiui)  Liuo  opiscopatiiin  admini^trandac  ecclcHia;  tradideruiit.  Suc- 
ccdit  auleiiiei  Anucletus.  Post  euiii  tertio  loco  ab  apostolis  episcopatum 
Bortitiir  Clenu'ns." 


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23  WEST  MAIN  STREET 

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THE    WANT    OF    UNITY    OP 


I  ;.,; 


In 


"The  blessed  Apostles,  therefore,  (Peter  and  Paul,)  founding  and  arrang- 
ing the  (Roiium)  chiircli,  delivered  the  e|)isco|)atc  lor  governing  the  church  to 
Linus.  But  Anaclelus  succeeds  to  liiui:  after  him,  in  the  third  place,  from 
the  apostles,  Clenient  obtains  the  episco[)ate." 

My  friend  has  said,  if  Christ  appointed  the  Popes  as  supreme, 
the  exercise  of  their  office  would  not  he  an  assumption — hut  the 
appointment  is  the  very  matter  at  issue.  Wo  have  no  ground 
either  from  reason  or  scripture  to  prove,  that  the  Pope  should 
be  regarded  as  supreme  bishop.  As  to  the  supremacy  of  Peter: 
if  Peter  was  bishop  of  Rome,  is  it  not  remarkable,  that  Paul,  in 
writing  to  the  church  of  Jtome,  should  not  mention  the  name  of 
Peter '{  and  after  Paul  had  gone  to  that  city,  is  it  not  strange 
that  ho  should  make  no  mention  of  Peter  in  his  epistles  written 
from  that  city  to  several  churches.  In  the  4th  of  Colossians, 
10th  and  lllh  verse,  he  says,  that  only  Aristachus,  and  Mark, 
and  Justus,  were  his  hel|)ers  in  the  kingdom  of  God  :  if  Peter 
had  been  at  Home,  would  he  not  mention  him  as  a  fellow-helper? 
On  his  trial  all  fled, — (2  Timothy,  iv,  16.)  Are  we  to  suppose 
that  Peter  forsook  him  in  the  hour  of  his  extremity.  If  Peter 
were  really  the  bishop  of  Uome,  I  think  you  will  agree  with  me, 
that  he  was  at  least  non-resident.  I  am  told  by  Mr.  Maguire 
that  there  were  at  least  eleven  bad  Popes.  This  is  a  great 
acknowledgment.  Genebrard,  a  Roman  Catholic  writer,  how- 
ever, informs  us,  'hat 

"Per  annos  fcrti  150,  Pontifiee  circiter  50,  a  Jonannc  scilicet  octavo  usque 
ad  Lconem  IX,  a  virtute  inajoreui  prorsua  dct'ecerunt,  apostatici  potius  quam 
apostolici,"  "For  nearly  160  7jears,  about  fifty  Popes,  namely,  from  John  the 
6th  to  Leo  the  9</i,  revolted  altogether  from  the  virtue  of  their  predecessors,  being 
rather  apostate  than  apostolic." 

So  that  we  have  about  50  bad  Popes  instead  of  11.  A  proof 
that  Pope  Ilonorius  was  a  Monotholite  heretic,  shall  appear  in 
the  printed  report.* 

My  friend  has  admitted,  that  there  is  no  such  officer 

IN    THE    CHURCH  OF    ChRIST  AS  A   SACRIFICING    PRIEST.       Mr. 

Maguire  has  quoted  a  passage  from  the  book  of  Malachy.  T 
hold  that  the  oblation  there  spoken  of,  is  the  sacrifice  of  |)raise 
and  thanksgiving,  and  spiritual  service  :  the  repitition  of  the 
sacrifice  of  Christ  would  imply,  that  the  sacrifice  on  Calvary 
was  insufficient. 


*Th(?  following  passago  from  Duiiin,  a  Roman  Catholic  historian,  is  given  in  proof 
of  the  above  stalement : 

"The  Rotiian  church  has  so  plainly  acknowledged  that  Pope  Ilonorius  did  advance 
the  error  of  the  Monotholites,  that,  in  the  ancient  breviary,  she  declares  that  he  was 
condemned  wiilulic  other  Monotholites,  lor  maintaining  the  doctrine  of  one  will. 

*  *  *  «  A  *  *  i  # 

It  is  more  just  and  rational,  to  give  credit  to  the  one  general  council,  where  matters 
are  examined  to  the  bottom,  than  to  sentiments  of  some  private  men,  who  judge  of 
this  fart  according  to  their  own  interc'  or  prejudices.  This  will  stand  for  certain, 
then,  that  Ilonorius  was  condemned,  h  i  justly  too,  as  an  heretic  by  the  6th  council." 
— Dupin's  Eccles.  Hist.  vol.  ii,  page  Iti,  .M  od'tion,  Dublin,  17M. 


THE    PROTESTANT    CHURCHES. 


281 


|i 


is  given  Sn  proof 


"I  beseech  you  by  the  morciea  of  God,  (saith  the  apostle)  that  yc  present 
I,  your  bodies  a  living  BairiCico,  holy  and  accoptablo  unto  God,  which  is  your 

reasonable  service." — (Rom.  xii.  1.) 

I  called  your  attention  to  a  letter  which  I  had  received.  It  is 
strange  that  the  same  idea  should  have  occurred  to  my  mind, 
relative  to  the  writer.  I  imagined,  that  it  came  from  a  friend 
of  Mr.  Maguire's.  I  here  solemnly  declare,  that  I  know  not 
the  author,  or  any  thing  whatever  of  the  matter,  save,  that  the 
letter  came  through  the  post-office  to  me.  I  will  now  show  you 
that  divisions  have  existed  in  the  church  of  Rome.  The  Fran- 
ciscans held  the  immaculate  conception  of  the  Virgin  Mary,  the 
Dominicans  denied  it.  We  read  of  the  battles  between  the 
Dominicans  and  Jesuits  in  two  popedoms — the  Dominicans 
urging  the  doctrine  of  unconditional  degrees.  The  Jesuits  and 
Jansenists  maintained  a  warfare  from  1642  to  1705.  As  the 
members  of  the  church  at  Corinth  were  censured  by  the  Apostles 
for  saying,  "  I  am  of  Paul,  and  I  of  Apolios,  and  1  of  Cephas  ;" 
how  can  these  parties  escape  a  similar  censure,  by  their  prefer- 
ence for  one  person  as  their  peculiar  general — one  saying  I  am 
of  Benedict — another,  I  am  of  Francis — and  another,  I  am  of 
Dominick.  In  the  controversy  between  the  Jesuits  and  Janse- 
nists, there  appeared  from  the  press,  the  "  Torch  of  St.  Augus- 
tin,"  "Snuffers  for  St.  Augustin's  Torch,"  and  lastly,  "A  Gag 
for  the  Jansenists."  Soon  after  the  Bull  Unigenitus  was  issued, 
and  by  this  document  the  purest  part  of  the  church  of  Rome  was 
put  down — witness  the  demolition  of  Port  Royal. 

"The  Bull  Unigenitus,"  says  that  most  learned  Roman  Catholic,  Doctor 
O'Connor,  "was  condonmed  by  the  Sorbonne  immediately  after  the  death  of 
Louis ;  and  the  Jesuit  Le  Tellier,  the  Monarch's  confessor,  was  banished  to 
La  Fleche,  loaded  with  public  execration.  The  condemnation  of  the  ninety- 
first  proposition,  by  its  enforcing  obedience  to  unjust  censures,  was  felt  to  be 
repugnant  to  morul  obligations.  The  refusal  of  the  sacraments  to  those  who 
would  not  subscribe  the  bull,  disturbed  the  tranquillity  of  private  life,  and 
caused  an  insurrection  of  the  magistracy,  so  that  those  who  persisted  in  the 
refusal,  were  banished  the  kingdom.  Benedict  the  fourteenth,  fearful  of  the 
storm  which  thickened  every  day,  issued  a  brief,  declaring  that,  since  he 
could  not  condemn  the  bulls  of  his  predecessors,  the  bull  should  be  registered, 
but  that  those  who  rejected  it,  ought  to  have  the  sacraments  at  their  own  risk^ 

I  wonder,  under  such  circumstances,  what  priest  would  have 
administered  the  sacraments  1 

"  This  political  middle  course  was  called  the  laiu  of  silence,  and  caused  the 
greatest  scandal  of  all.  The  Parliaments,  disgusted  rather  than  edified  by 
this  political  middle  course  in  matters  of  religion,  protested  against  it,  and 
utterly  suppressed  the  bull,  as  repugnant  to  the  liberties  of  the  Gallican 
Church." — Columbanus,  6,  xx. 

My  friend  has  told  us,  that  the  Jesuits  and  Jansenists,  the 
Franciscans  and  Dominicans,  never  broke  the  bond  of  Chris- 
tian charity.     It  is  notorious  that  the  Jesuits,  and  the  secular  or 

2t* 


i 


■II 


n 


!!  h. 


Ill 


282 


THE   WANT   OP    UNITY   OP 


i 


parish  priests,  are  not  on  the  most  amicable  terms,  the  lattei 
being  jealous  of  their  interference.  We  shall  see  how  they 
acted.  Parsons,  the  Jesuit,  writing  against  the  secular  priests, 
thus  describes  them  : — 

*'  They  be  mad  lieads,  seditious  libellers,  notorious  caluminators,  factious, 
turbulent,  of  scandalous  lives,  writing  egregious,  malicious  untruths ;  impu- 
dent, factious,  wicked  slanderers;  they  are  rebels  to,  and  betrayers  of  the 
Catholic  cause." — Parson^s  Jipologue,  chap,  iv,  p.  8. 

On  the  other  side,  the  Seculars  called  the  Jesuits  "  Schisma- 
tics, Doniitists,  Arians ;  who  make  religion  a  mere  political 
Atheistical  device."     And  Watson  calls  Parsons 

"An  Atheai  strategemitor  (page  IGO,  duodlibets  ;)  a  bastardly  vicar  of 
hell;  a  judge  paramount  on  earth  under  the  devil;  a  Wolsey  in  ambition, 
]Vlidas  in  imnnmdicity,  a  traitor  in  action." 

And  again,  he  says  of  all  the  Jesuits  in  England,  that 

"  They  surfeited  sorer  than  Heliogabalus ;  that  they  were  taught  by  their 
Arch-Rabbis  to  maintain  (with  tlieir  equivocations)  dissimulation,  detraction, 
sedition ;  tljat  they  were  busied  in  making  strite  between  kings  and  kings, 
states  and  states,  priests  and  priests,  raising  rebellions,  murdering  princes, 
stirring  uproars  every  where ;  men  unwortiiy  to  be  called  religious  or  Catliolic, 
or  Christian  ;  for,  however  they  may  boast  of  their  perfection,  their  holiness, 
tlieir  meditation,  and  their  exercises,  yet  their  plots  are  heathenish  and  satani- 
cal,  lit  to  set  Machiavel,  Lucian ;  yea,  Don  Lucifer  himself  to  school. 
Wretched  Jesuits,  who  would  have  all  Catholics  depend  on  tlie  arch-priest, 
when  the  arch-priest  depended  on  John  Garnet,  Garnet  upon  Parsons,  and 
Parsons  on  the  devil." 

Mr.  Maguire  says,  that  there  is  no  sacrificing  priest ;  and 
yesterday,  in  accordance  with  the  doctrine  of  his  church,  he 
observed,  that  the  sacrifice  of  the  Eucharist  is  offered  in  an 
unbloody  maimer.     I  beg  to  remind  him  that  the  Bible  says, 

*'  WITHOUT    SHEDDING    OF    BLOOD    THERE    IS    NO    REMISSION." 

(Heb.  ix,  22.)  With  respect  to  transubstantiation,  I  beg  to 
read  you  an  extract  from  Gage's  Survey  of  the  West  Indies. 
liOn.  1655,  page  197  ;  formerly  a  priest  of  the  church  of  Rome. 

"  One  day,  saying  mass  in  the  chief  church,  after  the  consecration  of  the 
bread,  being  with  niy  eyes  shut  at  that  mental  prayer,  which  the  church  of 
Rome  calletli  the  Memento  for  their  dead,  there  came  from  behind  the  altar 
u  mouse,  which  running  about,  vxww  to  tiie  very  bread  or  wafer-god  of  the 
Papists,  and  taking  it  L  his  moulli  ran  away  with  it;  not  being  perceived  by 
any  of  the  people  who  were  at  mass,  for  that  the  altar  was  high  by  reason  of 
tlie  steps  going  up  to  it,  and  the  people  far  beneath.  But  as  soon  as  I  opened 
my  eyes  to  go  on  with  my  mass,  and  perceived  my  God  stolen  away,  I  looked 
about  the  altar  and  saw  the  mouse  running  away  with  it ;  which  on  a  sudden 
did  so  stupify  me,  that  I  knew  not  well  what  to  do  or  say;  and  calling  my 
wits  together,  I  thought  that  if  I  should  take  no  notice  of  the  mischance,  and 
any  body  else  in  the  church  should,  I  might  justly  be  questioned  by  the  In- 
quisition ;  but  if  I  should  call  on  the  people  to  look  for  the  sacrament,  then  I 
might  be  but  chid  and  rebuked  for  my  carelessness,  which,  of  the  two,  I 
thought  would  be  more  easily  borne  than  the  rigour  of  the  Inquisition. — 
"Whereupon,  not  knowing  what  the  people  had  seen,  I  turned  myself  unto 
them,  and  called  them  unto  the  altar,  and  told  them  plainly,  that  whilst  I  was 


•S*!" 


THE    PROTESTANT   CHURCHES. 


283 


rms,  the  lattei 
see  how  they 
ecular  priests, 


inators,  factious, 
iintrutha;  impu- 
betrayers  of  the 

>ts  "  Schisma- 
nere  political 

istardly  vicar  of 
sey  in  ambition, 

d,  that 

)  taught  by  their 
atioii,  detraction, 
dngs  and  kings, 
rdcring  princes, 
;ious  or  Catholic, 
>n,  their  lioliiicss, 
:!nisii  and  satani- 
mself  to  school. 
1  tiie  arcii-pricst, 
on  Parsons,  and 

5  priest;  and 
is  church,  he 
offered  in  an 
e  Bible  says, 

REMISSION." 

ion,  I  beg  to 
West  Indies, 
rch  of  Rome. 

tsecration  of  the 
:h  the  church  of 
behind  tiie  altar 
vafer-god  of  tlie 
ng  perceived  by 
gli  by  reason  of 
ioon  as  I  opened 
1  away,  I  looked 
lich  on  a  sudden 
and  calling  my 
mischance,  and 
oned  by  the  In- 
Lcrament,  then  I 
h,  of  the  two,  I 
Inquisition. — 
led  myself  unto 
hat  wliilst  I  was 


in  my  nwnento  prayers  and  meditations,  a  mouse  had  carried  away  the 
sacrament;  and  that  I  knew  nut  what  to  do,  unless  they  would  help  me  to 
find  it  out  again.  The  people  called  a  priest  that  was  at  hand,  who  presently 
brought  in  more  of  his  coat;  and,  as  if  tlieir  God  by  this  had  been  eaten  up, 
they  presently  prepared  to  find  out  the  thief,  as  if  they  would  eat  up  the 
mouse  that  had  so  assaulted  and  abused  their  God.  'Ihey  lighted  candles 
and  torciies  to  find  out  the  malefactor  in  his  secret  and  hidclen  places  of  the 
wall ;  and  after  much  searching  and  enquiry  lor  the  sacrilegious  beast,  they 
found  at  last  in  a  hole  of  the  wall,  the  sacrament,  half  eaten  up,  which,  with 
great  joy,  they  took  out ;  and,  as  if  the  ark  had  been  brought  again  from  the 
Philistines  to  the  Israelites,  so  thoy  rejoiced  for  their  new-found  God,  whom, 
wit!)  many  people  now  resorted  to  the  clmrch,  with  many  lights  of  candles 
and  torciies,  with  joyful  and  soieum  music  they  carried  about  the  church  in 
procession.  Myself  was  present  upon  my  knees,  shaking  and  quivering  for 
what  might  be  done  unto  me,  and  expectmg  my  doom  and  judgment ;  and 
as  the  sacrament  passed  by  me,  I  observed  in  it  the  marks  and  signs  of  the 
teeth  of  the  njouse,  as  they  are  to  be  seen  in  a  piece  of  cheese  gnawn  and 
eaten  by  it. 

"This  struck  me  with  such  honor,  that  I  cared  not  at  that  present  moment 
whether  I  had  been  torn  in  a  thousand  pieces,  for  denying  publicly  that 
mouse-eaten  God;  I  called  to  my  best  memory  all  philosophy  concerning 
substance  «nd  accident,  and  resolved  within  iiiyseU"  that  what  1  saw  gnawn, 
was  not  an  accident,  but  some  real  substance,  eaten  and  devoured  by  that 
varinin,  which  certainly  was  fed  and  nourished  by  what  it  had  eaten ;  and 
philosophy  well  teachcth,  "substantia  cibi  (non  accidentis)  convertitur  in 
Hubstantiain  aliti:"  the  substance  {not  the  accident  of  the  food  or  meat)  is  con- 
verted or  turned  into  the  substance  of  -he  thing  fed  by  it  and  alimented.  Now, 
here  I  knew  that  this  mouse  had  fed  upon  some  substance,  or  else  how  could 
the  marks  of  the  teeth  so  plainly  appear  ?  But  no  Papist  will  be  willing  to 
answer  that  it  fed  on  the  substance  of  Christ's  body — ergo,  by  good  conse- 
quence it  follows,  that  it  fed  upon  the  substance  of  bread  ;  and  so  transub- 
stantiation  here,  in  my  judgment,  was  confuted  by  a  mouse ;  which  mean 
and  base  creature  Gocl  chose  to  convince  me  of  my  former  errors,  and  made 
me  now  resolve  upon  what  many  years  before  I  had  doubted,  that  certainly 
the  point  of  transubstantiation,  taught  by  the  church  of  Rome,  is  most  dam- 
nable and  erroneous;  for,  besides  what  before,  I  observed,  it  contradicteth 
the  philosophical  axiom  teaching  that  "  duo  contradictoria  non  possint  simul 
et  seiiiel  de  eodeiu  verificari,"  two  contradictories  cannot  at  once  and  at  the  self 
same  time  be  said  and  verified  of  the  same  thing;  but  here  it  was  so :  for  here 
in  Rome's  judgment  and  opinion,  Christ's  body  was  gnawn  and  eaten,  and 
at  the  same  time  the  same  body,  in  another  place,  and  upon  another  altar,  in 
the  hands  of  another  priest,  was  not  ea*,en  and  gnawn ;  therefore  here  are 
two  contradictories  verified  of  the  same  body  of  Christ — to  wit,  it  was  eaten 
and  gnawn,  and  it  was  not  oaten  and  gnawn.  These  impressions  at  that 
time  were  so  great  in  mc,  that  I  resolved  within  myself  that  bread  really  and 
truly  was  eaten  upon  that  altar,  and  by  no  means  Christ's  glorious  body 
which  is  in  heaven,  and  cannot  be  upon  eartli  subject  to  the  hunger  or  vio- 
lence of  a  creature." 

From  the  circumstance  which  I  now  read,  we  can  clearly  see 
that  transubstantiation  has  no  foundation  in  fact. 

In  the  next  place,  permit  me  to  remark,  if  a  church  be  an- 
swerable for  all  who  break  from  her  communion,  then  is  the 
church  of  Rome  answerable,  upon  her  own  showing,  for  the 
various  heresies  which  have  from  time  to  time  existed.  She 
will  not  perhaps  assent  to  this  doctrine  ;  why  therefore  should 
she  charge  any  Protestant  communion  with  the  faults  of  those 


1^1 


284 


THE    WANT    OP    UNITY    OF 


who  depart  out  of  it  ?  If  the  mother  be  not  answerable  for  the 
brood  which  leave  her,  then  no  Protestant  church  is  answerable 
but  for  those  within  its  pale. 

Upon  the  authority  of  J.  K.  L.  it  is  evident  that  there  are 
dilTerences  in  the  church  of  Rome.  Scarcely  had  he  entered  a 
foreign  university  for  the  completion  of  his  studies,  when  he 
himself  informs  us,  that  he — 

"Found  himself  surrounded  by  the  disciples  or  admirers  of  D'Ahnnbert, 
Rossciiu,  and  Voltaire ;  that  he  frequently  traversed  in  company  with  theni 
the  halls  of  the  Incpiisition,  and  discussed  in  the  area  of  the  holy  office  those 
arguments  and  sophisms,  for  the  su])pression  of  which  this  awful  tribunal  was 
ostensibly  employed  ;  and  that  at  tiiat  time,  the  ardour  of  youth,  the  genius  of 
the  place,  the  spirit  of  the  times,  as  well  as  the  examples  ol'  his  companions, 
prompted  him  to  inquire  into  all  things,  and  to  deliberate,  whether  he  should 
take  his  station  among  the  infidels,  or  remain  attached  to  Christianity." 
Letters  on  the  State  of  Ireland,  by  J.  K.  L.  1823,  p.  55. 

Such  is  the  authority  from  J.  K.  L.  I  assert,  that  the  church 
of  Rome  is  divided  as  to  a  standard  Bible.  The  council  of 
Trent  gave  its  opinion,  and  pronounced  its  imprimatur,  on  an 
edition  of  the  Vulgate,  be/ore  it  was  published  !  "  Quam  emen- 
datisniine  imprimatur,"  are  the  words  of  the  council.  The 
expression,  "  quam  emendatissirae,"  "  as  correct  as  possiblc,^^ 
implies  the  inability  of  the  church  of  Rome  to  furnish  an  infalli- 
ble edition.  I  asserted  that  the  Sixtine  and  Clementine  editions 
differed  in  two  thousand  places.  Mr.  Maguire  says  that  he  has 
a  copy  of  the  Sixtine  Bible.  I  again  call  upon  him  to  produce 
it.  I  shall  now  read  to  you  an  extract,  in  order  to  show  that  he 
will  find  great  difficulty  in  producing  a  copy  : 

"Bibliu  Sacra,  Vulgata  Edit.  Sixli  V,  jussu  recognita  atquc  edila  Rom. 
typis  Vatic,  fol.  This  is  the  remarkable  coition  of  Sixtus  V,  suppressed  by 
his  successor  Clement  VIII,  who  reprinted  it  in  1592  more  correctly.  Tiiis 
has  corrections  pasted  over  it  in  great  abundance :  and  nothing  but  its  great 
rarity  makes  it  bring  any  price.  This  celebrated  and  scarce  edition  of  the 
Bible  is  called  Sixtus  the  Fiftli's,  having  been  translated  and  printed  under 
the  direction  of  tiiat  pontifE  As  soon  as  it  appeared,  it  made  a  considerable 
noise  in  the  church  ;  but  on  account  of  the  many  alterations  from  the  ordi- 
nary text,  it  was  suppressed  and  proscribed  aller  the  death  of  Sixtus.  The 
Duke  of  Grafton  purchased  one  on  largo  paper,  at  Mr.  Paris's  sale,  for  64/. 
5s.  0(/. — (Dr.  Adam  Clarke's  Bibliographical  Dictionary,  vol.  i,  p.  202.) 

Let  Mr.  Maguire  now  produce  his  Sixtine  Bible. 

Divisions  exist  in  the  church  of  Rome,  as   to  the  extent  of 

the  temporal  power  of  the  Pope.     On  this  subject  Bellarmine 

tells  us — 

"There  are  three  opinions.  First,  that  the  Pope,  by  divine  right,  has  an 
unlimited  power  (pleuissiinain  potestaleiu;  over  the  whole  world  in  political 
as  well  as  ecclesiastical  matters.  A  second  opinion  (which  he  calls  a  heresy, 
rather  than  an  opinion)  is  in  the  opposite  extreme ;  that  the  Pope  has  not  by 
divine  right,  any  temporal  power;  nor  can  in  anyway  command  secular 
princes,  much  less  depose  them,  even  though  they  may  deserve  to  bo  other- 
wise deposed  :  nay,  that  it  is  contrary  to  the  law  of  God  that  the  spiritual 


THE    PROTESTANT    CHURCHES. 


285 


jswerable  for  the 
ch  is  answerable 

fit  that  there  are 
had  he  entered  a 
studies,  when  he 

irera  of  D'Alcinbert, 
company  with  tlitiu 
the  holy  office  those 
a  awful  tribunal  was 
■youth,  the  jftniiisof 
8  of  his  companions, 
?,  whether  lie  should 
led  to  Christianity." 

•t,  that  the  church 
The  council  of 
mpriuuittu-,  on  an 
"  Quani  enien- 
,e  council.  The 
rect  as  possible,''^ 
furnish  an  infalli- 
enientine  editions 
e  says  that  he  has 
m  him  to  produce 
iv  to  show  that  he 

ita  atqiie  etlita  Rom. 
us  V,  suppressed  by 
nore  correctly.     This 

nothing  but  its  j^reat 

scarce  edition  of  the 
d  and  printed  under 

made  a  considerable 
ations  from  the  ordi- 
calh  of  Sixtus.     The 

Paris's  sale,  for  64/. 

,  vol.  i,  p.  202.) 

Bible. 

to  the  extent  of 
ubject  Bellarmine 

divine  right,  has  an 
lole  world  in  political 
hich  he  calls  a  heresy, 
t  the  Pope  has  not  by 
ay  command  secular 
y  deserve  to  be  other- 
iod  tliat  the  spiritual 


and  temporal  swords  be  both  committed  to  the  same  hand.  The  third 
opinion  lies  between  the  two  former,  and  is  commonly  held  by  Catholic  divines; 
namely,  that  the  Pope,  as  Pope,  has  not  directly  and  immediately  any  tem- 

Soral,  but  only  a  spiritual  power;  nevertheless,  that  by  reason  of  the  spiritual, 
e  has  at  least  indirectly,  a  certain  poioer,  and  that  supreme  in  temporals." — De 
Rom.  Pont.  1.  iv,  c.  5.  §  1 5. 

The  council  of  Lyons  maintained  the  right  of  the  Pope  to 
depose  princes.  If  I  were  a  Roman  Catholic,  and  were  anxious 
to  know  whether  the  Pope  possessed  that  right,  although  if  a 
Trans-alpine,  I  must  believe  the  doctrine,  how  can  I  reconcile 
it  with  the  declaration  of  the  Apostle : 

"  He  that  resisteth  the  power,  resist(;th  the  ordinance  of  God ;  and  they 
that  resist,  purchase  to  themselves  damnation ;  for  princes  are  not  a  terror  to 
the  good  work  but  to  the  evil." — Rom.  xiii,  1,  2,  .3. 

Delahogue  endeavours  to  get  out  of  difficulties  of  this  nature, 

by  saying, 

"The  church  wished  to  define  nothing  concerning  the  celebrated  contro- 
versy between  the  French  and  Italian  churches,  as  is  evident  from  those 
things  which  were  done  in  the  council  of  Trent,  and  from  what  we  shall 
mention  in  the  article  concerning  the  prerogatives  of  the  Roman  pontiff^ 
Therefore  neither  of  these  definitions  is  sufficiently  clear  to  dcniiind  assent : 
hence  different  opinions  concerning  this  question  do  not  militate  against  unity 
of  doctrine,  which  consists  in  this,  that  all  doctrines  are  assented  to,  which 
have  been  clearly  defined  by  a  council  assuredly  general." — p.  oi.  certo 
cccumenica. 

So  that  a  man  is  left  in  doubt  on  such  momentous  points,  by 

an  infallible  church,  she  not  having  defined  the  matter  with 

sufficient  clearness :   a  man  therefore  may  maintain  opinions 

different  from   those   of  others   without   any  breach  of  unity. 

Upon  the  authority  of  Dr.  Doyle,  there  is  no  standard  as  to 

doctrine  in  the  church  of  Rome.     In  his  examination  on  oath 

before  the  House  of  Lords,  p.  602,  he  observes, 

"  Besides  the  articles  enumerated  in  the  creed  of  Pius  IV,  there  arc  others 
to  be  received  as  of  faith.  These  are  defined  in  \hc  sacred  cunnns  of  m hich 
some  are  received  entire,  some  in  part,  and  of  which  no  account  can  be  obtained 
from  the  formularies  to  whicli  the  Roman  Catholic  bishops  have  referred  as 
autlientic." 

Dr.  Doyle  here  states  that  some  of  the  sacred  canons  are  to 
be  received  entire,  some  in  part.  Who  then  is  to  decide,  what 
canons  are  to  be  received,  and  what  rejected?  How,  I  would 
ask,  is  the  ignorant  peasant  to  decide?  Is  he  to  go  to  his  priest? 
The  matter,  in  truth,  resolves  itself  into  this,  that  the  priest  is 
the  infallible  organ  of  the  church  in  the  estimation  of  the  people. 
The  differences  in  the  church  of  Rome  are  also  great  as  to 
councils.  The  French  church  receives  the  council  of  Con- 
stance in  loto,  others  do  not.  Bellarmine  j>ives  us  the  varieties 
of  opinion  as  to  general  councils.  He  furnishes  a  list  of  geneni 
councils,  partly  confirmed  and  partly  rejected ;  (De  Conciii- 
1,  i,  c.  6.)  and  (in  c.  v.  and  de  Rom.  Pont.  1.  iv,  c.  11,)  he  saj  s. 


286 


THE    WANT    OF    UNITV    3** 


1: 


that  those  councils  allowed  to  be  general  were  injured  by  the 
interpolations  of  heretics.  The  council  of  Basil  once  oecume- 
nical, afterwards  became,  we  are  told,  a  schismatical  conventi- 
cle.— (Bellarmine  de  Eccl.  Mil.  c.  16.)  Is  there  then  any 
standard  of  faith  to  be  found  in  that  church  in  which  such  doubtfl 
exist,  as  to  its  councils  and  canons. 

The  council  of  Constance,  the  Pope's  legate  concurring, 
decreed  that  a  council  was  above  the  Pope. — (Bellarm.  de  Rom. 
Pont.  1.  ii,  c.  11.)  That  of  Constance  deposed  three  Popes, 
and  set  up  another ;  while  the  council  of  Florence  and  Trent 
decreed,  that  the  Pope  is  above  a  council.  Here  we  have 
council  against  council.  He  has  not  informed  us,  what  are  the 
characteristics  of  a  general  council.  Is  it  the  orthodoxy  of  the 
doctrine  which  is  to  characterize  a  council,  or  is  it  the  council 
which  is  to  characterize  the  doctrine  ?  If  the  former,  why  should 
the  council  of  Tyre  be  rejected,  which  was  summoned  by  the 
same  authority  as  that  of  Nice  ?  If  the  latter,  who  is  to  decide 
upon  the  characteristics  of  a  general  council? 

Thus  I  have  gone  in  some  degree  over  the  same  ground  of 
argument  that  I  traversed  the  second  day  ;  by  which  I  showed 
you  that  infallibility  does  not  exist  in  the  church  of  Rome. 
Some  of  the  arguments  which  destroy  its  claim  to  infallibility, 
it  is  plain,  overturn  its  pretensions  to  unity.  The  first  council 
of  Lyons  has  been  doubted  by  some.  The  fifth  Lateran  by 
others.  The  fifth  council,  assembled  at  Constantinople,  was 
held  in  defiance  of  Pope  Vigilius;  yet  it  has  been  received  by 
his  successors ;  and  in  fine  throughout  "  the  church"  as  an 
oecumenical  council.  Vide  Baron,  in  Justiniano  et  Vigilio, 
torn.  7,  et  Sirmund.  Praefat.  in  Secund. 

Let  Mr.  Maguire  come  to  the  point — let  him,  if  he  please, 
bring  forward  his  catalogue  of  sects,  and  his  stories  about  fana- 
ticism ;  but  let  him  also  answer  my  questions,  why  councils 
have  been  against  councils  1  and  how  his  church  can  escape  the 
anathema,  which  the  council  of  Ephesus  pronounced  on  any 
who  should  add  to  the  Nicene  confession  of  faith  1 


i;   I 


!  ; 


Mr.  Maguire.- — I  called  upon  my  friend  Mr.  Pope  to  prove 
that  there  is  a  distinction  drawn  in  scripture  between  essentials 
and  non-essentials.  What  he  has  adduced  from  St.  Paul  to  the 
Corinthians  makes  against  him.  St.  Paul  rebukes  the  Corin- 
thians because  some  amongst  them  said  they  were  of  Paul, 
others  of  Cephas,  others  of  Apollos,  and  others  of  Christ ;  and 
he  condemns  their  indulging  in  such  frivolous  contests.  But 
faith,  morality,  and  discipline  had  not  been  violated,  and  it  is 
very  foolish  to  bring  this  text  forward  as  a  proof  that  differences 
were  allowed  to  exist.     St.  Paul  on  all  occasions  insisted  upor« 


THE  PROTESTANT  CHURCHES. 


287 


ijured  by  the 
[)nce  cEcume- 
ical  conventi- 
lere  then  any 
h  such  doubts 

B  concurring, 
arm.  de  Rom. 

three  Popes, 
ce  and  Trent 
[ere  we  have 
,  what  are  the 
liodoxy  of  the 

it  the  council 
er,  why  should 
moned  by  the 
ho  is  to  decide 

me  ground  of 
hich  I  showed 
rch  of  Rouie. 
to  infallibility, 
lie  first  council 
;h  Late  ran  by 
antinople,  was 
n  received  by 
hurch"  as  an 
no  et  Vigilio, 

if  he  please, 
les  about  fana- 

why  councils 
:an  escape  the 
imced  on  any 


Pope  to  prove 
een  essentials 
5t.  Paul  to  the 
ies  the  Corin- 
were  of  Paul, 
f  Christ ;  and 
ontests.     But 

ted,  and  it  is 
lat  differences 

insisted  upoci 


the  necessity  of  charity  ;  he  tells  us  himself,  that  if  he  possessed 
faith  sufficient  to  move  mountains — that  is,  a  faith  of  the  strongest 
description — and  had  not  charity,  it  would  profit  him  nothing. 
In  this  instance  the  Corinthians  were  guilty  of  a  breach  of  charity, 
not  of  faith  or  discipline ;  they  were  making  contentions  and 
divisions  as  to  the  superior  preaching  of  Paul  or  of  Cephas,  and 
St.  Paul  calls  upon  them  equally  to  give  up  such  frivolous  con- 
tentions, and  to  live  in  charity.  This  text,  though  quoted  by 
Mr.  Pope,  obviously  makes  against  him,  for  here  we  find  the 
Corinthians  condemned  for  differences  which  did  not  involve 
matters  of  faith,  morality,  or  discipline. 

The  arguments  adduced  by  Mr.  Pope  against  my  church,  are 
founded  upon  a  great  misconception  of  her  doctrines.  He  has 
throughout  manifested  a  surprising  ignorance  of  her  real  tenets. 
He  has  resorted  to  a  negative  argument  to  prove  a  positive  fact. 
Because  St.  Paul,  in  his  epistle  to  the  Romans  does  not  speak 
of  Peter,  therefore  Peter  was  never  at  Rome.  Because  St. 
Paul  wrote  an  epistle  to  the  Romans  relative  to  the  discharge 
of  their  moral  and  spiritual  duties,  and  helped  Peter  in  his  mis- 
sion, therefore  St.  Peter  was  not  the  successor  of  Jesus  Christ 
upon  earth. — A  notable  conclusion  truly  ! 

T  affirm  that  our  Saviour  appointing  a  visible  head  for  his 
church  upon  earth,  acted  in  nowise  derogatory  to  his  heavenly 
character,  but  did  that  which  was  worthy  of  divine  wisdom. 
My  friend,  by  negative  arguments,  seeks  to  deprive  us  of  a 
visible  head — now  Catholics  acknowledge  the  Pope  to  be  the 
successor  of  St.  Peter,  the  visible  head  of  the  church  on  earth, 
and  the  ageni  and  instrument  of  the  invisible  head,  Jesus  Christ, 
who  is  hoaven.  You  are  to  decide  whether  you  will  believe  the 
holy  Fathers,  or  my  friend  Mr.  Pope — you  must  reject  either 
one  or  other,  for  they  are  directly  opposed.  Mr.  Pope  has 
made  a  quotation  from  Genebrardus.  I  affirm  that  if  the  context 
of  the  author  be  examined,  it  will  not  be  found  to  prove  any 
thing  against  Catholic  doctrine.  Mr.  Pope  seeks  to  establish 
the  fact  of  disunion  in  the  church  by  a  reference  to  the  battles 
amongst  the  Jesuits  and  Dominicans  on  the  subject  of  the  Con- 
ception. With  regard  to  every  thing  which  has  not  been  defined 
by  the  Catholic  church,  every  Catholic  is  at  liberty  to  entertain 
his  private  opinions  ;  the  church  has  not  thought  proper  to  define 
any  thing  but  what  is  necessary  for  the  preservation  of  the  de- 
posit of  faith.  Mr.  Pope  recurs  to  the  argument  relative  to  the 
sacrificing  priest.  I  have  already  said,  that  taking  the  words  in 
the  strict  and  rigorous  sense,  Christ  can  alone  be  called  the 
sacrificing  priest.  He  is  the  Assistans  Pontifex  futurorum 
bonorum.  Christ  himself  is  both  the  priest  and  the  victim,  or 
as  St.  Augustin  has  it,  he  is  the  priest  himself  offering,  and 


■■'  ■  1 


288 


THE    WANT    OF    UNITT    OP 


himself  the  virtim.  The  priest  pronounces  the  worda  :  Christ 
performs  the  action,  therefore  the  priest  himself  does  not  tran- 
substantiate. With  regard  to  Colunibanus,  i  deny  that  he  is  to 
be  quoted  on  this  subject  as  an  authority  against  the  Catholic 
church.  His  lucubrations  on  this  subject  have  not  been  ap- 
proved of.  It  is  remarkable,  that  Mr.  Pope  quotes  as  Catholic 
historians  those  only  who  have  risen  in  opposition  to  the  recog- 
nised and  lawful  authority  of  the  church. 

I  now  come  to  the  man  who  was  converted  by  the  mouse. 
What  a  powerful  argument  against  the  doctrine  of  transubstan- 
tiation  !  Mr.  Pope  imagines  that  he  has  caught  me  in  a  mouse- 
trap, but  I  will  show  that  I  can  squeeze  myself  out  of  it*  I 
worship  a  Saviour,  who  suffered  himself  to  be  spat  upon  and  to 
be  scoffed  at.  In  his  divine  humility  he  endured  all,  and  would 
not  retaliate  upon  his  enemies.  He  was  treated  as  a  common 
malefactor — he  was  crucified  on  the  cross  between  two  thieves — 
he  was  covered  with  every  species  of  indignity  and  contumely, 
yet  he  prayed  to  his  heavenly  Father  to  forgive  his  enemies,  for 
they  knew  not  what  they  did.  He  was  a  scandal  to  the  Jews, 
and  a  folly  to  the  Gentiles.  The  indignities  which  our  Saviour 
suffered  from  the  Jews,  should  be  an  argument,  according  to 
the  principles  of  Mr.  Pope,  against  the  divinity  of  the  Redeemer 
— an  argument  which  has  been  plausibly  put  forward,  both  by 
Jews  and  Gentiles.  He  says,  the  church  of  Rome  is  answera- 
ble for  all  heretics.  They  had  been  her  adopted  children,  no 
doubt,  but  they  abused  their  right — they  rejected  her  authority, 
and  she  banished  them  from  her  on  account  of  their  scandalous 
conduct,  as  rebelHous  and  unnatural  children.  They  are  gone 
out  from  her.  He  who  left  the  ark  of  Noah  was  drowned  in 
the  deluge. 

I  defy  my  friend  to  point  out  any  substantive  error  in  the  Six- 
tine  edition  of  the  Bible,  or  to  prove  that  any  material  alterations 
were  made  in  the  Clementine  edition.  The  council  of  Trent 
commanded  that  a  cony  should  be  made  out  giiam  emendatissime. 
Though  there  was  nothing  substantially  erroneous  in  the  edition 
then  extant,  yet  it  required  many  verbal  emendations  :  accord- 
ingly, as  he  ought,  Clement  had  a  pure  and  correct  copy  of  the 
Bible  made  out.  Mr.  Pope  has  recurred  to  the  question  of  infal- 
hbility,  but  I  shall  not  be  drawn  by  such  a  manoeuvre  from  the 
subject  before  us.  The  doctrine  9f  the  priest  may  be  infallibly 
true,  although  he  himself  may  be  very  fallible.  The  priest  is  the 
organ  of  infallibility,  as  long  as  he  teaches  the  true  doctrine  of 
the  Catholic  church ;  and  I  here  publicly  assure  you,  that  if  a 
priest  broached  any  doctrine  contrary  to  that  church,  when  preach- 
ing from  his  altar,  the  people  would  close  their  ears  against  the 
new  doctrine,  and  either  turn  him  out  of  the  chapel  or  retire 


words :  Christ 
does  not  tran- 
ly  that  he  is  to 
st  the  CathoUc 
not  been  ap- 
tes  as  CathoUc 
n  to  the  recog- 

by  the  mouse, 
of  transubstan- 
nie  in  a  mouse- 
ilf  out  of  iU     T 
pat  upon  and  to 
a  all,  and  would 
3d  as  a  common 
Bn  two  thieves — 

and  contumely, 
his  enemies,  for 
dal  to  the  Jews, 
hich  our  Saviour 
ent,  according  to 
of  the  Redeemer 
forward,  both  by 
lome  is  answera- 
pted  children,  no 
ted  her  authority, 
'  their  scandalous 
They  are  gone 

was  drowned  in 


y  error  in  the  Six 
[aterial  alterations 
council  of  Trent 
\am  emendaiissime. 
]ous  in  the  edition 
idations:  accord- 
>rrect  copy  of  the 
f  question  of  infal- 
fanoeuvre  from  the 
may  be  infallibly 
The  priest  is  the 
le  true  doctrine  of 
[ure  you,  that  if  a 
Lrch,  when  preach- 
[ir  ears  against  the 
'    chapel  or  retire 


THE  PROTESTANT  CHURCHKS. 


289 


themselves.  Mr.  Pope  has  a;j;ain  alluded  to  the  general  coun- 
cils, nn  '.  has  endeavoured  to  raise  some  cavilling  objections  with 
respect  to  tlm  council  of  liusjl.  Though  thiit  council  had  been 
lawfully  couvtinecl,  yet,  when  oighty-iiine  Ariiin  bishops  were 
introduced  by  tho  Kmpcror,  tlie  Catholic  bishops  IclUhu  assem- 
bly, and  refused  to  sit  in  council  with  the  heretics.  This  is  the 
council,  forsooth,  which  Mr.  Pope  quotes  against  me  !  I  already 
told  you,  that  in  the  comnieticemont  the  council  was  regnlarly 
convened,  and  therefore  legitimate.  Jlcro  lies  the  (juibble  of 
my  ingenious  friend.  But  the  junta  of  Ariaii  bishops  created 
disgust  and  alarm  in  the  minds  of  the  orthodox  bishops,  and  they 
accordingly  quitted  the  heretical  assembly.  1  have  here  a  list 
which  I  shall  now  read  to  you,  containing  an  enumeration  of  the 
various  Protestant  sectarians  ; 

"  Liittiorana,  Ciilvinists,  Agricolists,  Anabaptists,  Re-baptizcrs,  Storkites, 
CailostaHians,  tho  three  latter  banislied  from  ^Vilternb(>rg  by  Luther  lor  heresy, 
Muncer  (fcxeciitecl  IJir  rehelUoii  ;  7000  Anabajitista  killi-fl :)  Adamites,  Apos- 
tolics,  Taciturns,  Perfects,  Innoecnts,  Lil)i'rliries,Habattariaiis,  Ciaiicularians^ 
Matilfestarians,  NVeopefs,  llcjoiecrs,  liiditllTents,  Saiimiinurians,  Aittima- 
rinns  (a  soot  of  Aiial)aptists;)  Anidrnnicans,  Antitrinitarians,  Baciilariana 
(a  sect  of  Anabaptist?,  wlio  (leemed  it  a  crime  to  have  any  other  weapon 
than  a  Htafl';)  I'nritans,  (n  sent  of  rigid  Calvinists,  tliat  indidj^ed  in  various 
absnrditii'S  ;  some  jiave  killed  eats  foriatihinj;  iniee  on  a  Sunday,  but  scru- 
pidoMsly  deterred  the  execution  till  Monday  ;  others  have  knocked  out  the 
heads  of  their  barrels  of  beer  for  working  on  a  Sunday,  &c,  &.e, ;)  (Quakers, 
Rustics,  Insurrectionists,  Sandomanians,  by  Joiin  Glass  —  Kiss-of-charity 
boys.  Love-feasts,  Secciders,  Shakers,  So"inians,  Sonthcottians,  Swedenbor- 
gians,  or  New  Jernsalemites,  Theophiianthropists,  headed  by  Tom  Paine, 
tJnivcrsalists,  or  Salvation  every  where,  Ubiquitarians,  Zuin^lians,  Muggle- 
tonians,  New-lights,  Seekers,  Armenians,  David-Gcor<rians,  ti)eir  author  pro- 
claimfid  himself  tho  Messiah,  Tankers  (not  Tinkers,)  they  deny  eternal 

Eunishinent,  Kpiscopalians,  Familists,  or  Family  of  Love,  tlicir  author  held 
imself  above  Christ,  Fillli-monarchy-men,  Uluniinati,  Inspired  boys.  Inde- 
pendents, Infernalians,  held  Jesus  went  to  hell  and  was  tormented  there, 
Johnsonians,  deny  the  Trinity  and  pre-existence  of  Christ,  Jumpers,  Groan- 
ers,  Laughers,  Latittidinarians,  Methodists,  ][lol)insonians,Brownists,llanters, 
Baptists,  Fedobaptists,  cum  imiltus  aliis." 

Here  we  find  tinkers  and  cobblers,  and  other  such  persons, 
setting  up  as  the  preachers  of  the  word  of  God.  Every  one  of 
those  sects  contends  bitterly  against  the  principles  of  the  others 
and  all  of  them  difter  more  from  each  other  than  we  do  from  th^ 
church  of  England. 

Mr.  Pope  has  retailed  to  you  a  blasphemous  story  relative  to 
the  blessed  Eucharist,  upon  the  credit  of  an  apostate  priest.  I 
think  it  quite  unworthy  of  a  fornial  reply.  I  shall  merely  give 
you  the  following  story  by  way  oi"  antithesis — it  describes  pretty 
accurarely  tho  frantic  fits  produced  by  the  imaginary  workings 
of  a  certain  spirit  upon  the  imagination,  highly  sublimated  with 
the  pride  and  self-importance  of  private  judgment.  The  story 
19  related  of  a  pious  Puritan,  who,  in  the  presence  of  onr  traveller, 

25 


li.  ': 


!il 


v< 


■i 


m 


J|( 


290 


TIIF.  WANT    OF    IINITV    OF 


had  ox«'(;iit(!(l  iioly  jiistico  on  his  iUvourite  cat  for  an  impiout 
viulutiun  of  tliu  Subbuth — 

Vc?ii  Bunliiiry,  oli!  profuiiuiii! 
Ul)i  vifli!  I'lirilumiiM 
l<'<  li'iii  liicuMitcrii  riiriHii 
Ciniii  Snbbiito  Htravit  iiiurcni. 
Arrived  iit  nuiilmry,  oh  !  prolunu  ! 
I  tlicru  Ix'ht'M  II  I'lnilaii, 
In  pious  ra^o  liaiij;  up  tuin  rut 
For  cutcliini;  on  Lord's  day  u  rat. 

I  shall  now  rt-itil  to  you  ati  (wtriut  from  Dudithius,  a  learned 
Prott'stiint  divine,  in  liis  cpistU;  lo  Hczii : 

"  What  sort  of  pcdph^  arc  our  I'rolfstants,  Klru-iiilinj;  to  and  fro,  and  carried 
about  willi  fvt-ry  wind  of  doctrini',  Honieliiiics  lo  this  side,  sonictinit's  tothat  ? 
You  may,  perhaps,  know  what  tlicir  scntiini'nis  in  niattt-rs  of  rehjjion  arc  tp- 
day  :  hut  you  can  never  <(Mlainly  tell  what  they  will  he  to-morrow.  In  what 
article  of  religion  do  these  churchi's  ai!;r<'i!  which  have  <'ast  off  tho  bishop  of 
Rome  ?  i'lxaminc  ail  from  top  to  bottom,  and  you  will  scarce  find  one  thinu; 
■flirine<i  I)y  one,  whicii  was  not  immediately  condemned  by  another  for 
wicked  doctrine." 

The  sumo  contusion  of  o|)inions  \v;is  duscribrd  by  an  English 

Protestant,   tho  learned    Dr.  Walton,  about  the  middle  of  hist 

centiuy,  in  his  preface  to  his  Polyglott,  where  he  says — 

"  Aristarclnis  heretofore  could  scarce  tind  seven  wis(!  men  in  Greece  ;  but 
with  us,  scarce  are  to  be  found  so  many  idiots.  For  all  are  do<;tors,  oil  are 
divinely  learn(>d  ;  there  is  not  so  much  as  the  meanest  fanatic  or  jackpudding, 
who  does  not  give  you  his  own  dreams  for  the  word  of  God.  The bottonilesH 
pit  seems  to  have  been  set  open,  from  whence  a  smoke  has  arisen  whic^h  has 
darkened  tlie  heavens  and  the  stars,  and  locusts  have  come  out  with  stings,  a 
numerous  race  of  sectaries  and  lieretics,  who  have  renewed  all  the  ancient 
heresies,  and  invented  many  monstrous  opinions  of  their  own.  These  have 
filled  our  cities,  villages,  camps,  liouscs,  nay,  our  pulpits  too,  and  lead  tho 
poor  deluded  people  with  them  to  tho  pit  of  perdition." 

Such  is  the  opinion  of  Dr.  Walton,  who  will  not  be  considered 
a  light  authority  on  the  subject.  I  can  also  produce  another  ex- 
cellent Protestant  authority  to  the  same  effect: — no  less  than  that 
of  Ba.\tor,  the  great  oracle  and  organ  of  the  sect  of  Puritans  : — 

"  He  who  is  out  of  tho  church  is  witiiout  the  tcacliing,  the  holy  worship, 
the  prayers  and  discipline  of  the  church  ;  anil  is  out  of  the  way  where  the 
spirit  doth  come  ;  and  out  of  the  society  which  Christ  is  relat(;d  to.  For  he 
is  the  Saviour  of  the  body ;  and  if  once  we  leave  his  hospital,  we  cannot 
expect  the  presence  and  help  of  the  physician.  Nor  will  he  bo  pilot  to  them 
that  leave  his  ship  ;  nor  captain  to  them  that  separate  from  his  army.  Out 
of  the  ark  there  is  nothing  but  a  deluge ;  and  no  place  of  rest,  or  safety  for 
his  soul." 

In  1646,  the  collected  body  of  ministers  protested  solemnly 
against  the  toleration  of  sects  :  and  in  their  remonstrance  they 
say, 

"  We  detest  and  abhor  the  so-much-endeavoured  toleration." 

And  in  a  provincial  assembly,  they  denominate  schism  a 
••soul  poison," 


THE    PROTFSTANT    (IILRCHKS. 


^91 


r  an  impious 


ius,  a  learned 


itl  fro,  ami  carried 
iiiiclinu'stoUmt? 
1)4'  rcliflion  uro  tp- 
norrow.  In  what 
oir  the  bi.slio|>  of 
•<■(•  liiuJ  onr  thing 
.(i  hy  unotlior  for 

by  an  English 
nuddlo  of  last 


says — ■ 
!n  in  Greece 


but 
n  <lo<-tors,  nil  are 
icor  iackpudding, 
1.  Tiie  bottomless 
arisen  wliich  has 
out  with  stings,  a 
a  all  the  ancient 
wn.  Tiiese  iiave 
too,  and  lead  the 

it  be  considered 

ice  another  ex- 

lo  less  than  that 

(of  Puritans  : — 

[the  holy  worship, 
be  way  where  the 
plated"  to.  For  he 
Lspital,  we  cannot 
[le  be  pilot  to  them 
\n  his  army.  Out 
rest,  or  safety  for 

jsted  solemnly 
Unstrance  they 

loleration." 
mate  schism  a 


In  another  provincial  nuuMii)^  tlw  y  call  it  : 

"  A  Hword  in  a  rniidinan'H  iiiiiid  ;  ii  cup  of  poiMon  in  the  hands  of  a  child ; 
a  city  of  refuge  in  men's  cMnMCKiifH  lor  the  <l('vil  to  fly  to." 

In  short,  this,  coniprrssod  iiil(»  otte  word,  was  the  general  .senti- 
ment f  thereforo  the  mMUTul  lunfriiagn  of  these  men  \kas,  that 

"  HchiHin  is  a  damnabh;  siti,  and  whntHoever  is  cmitrary  to  the  gospel  can 
have  no  right,  and  llierrfore  sliould  have  no  lilxuty." 

Again,  I  have  th«'  authority  of  tlie  learned  Bayle  for  the 
destructive  and  ruinous  consequences  of  schism  : 

"  I  do  not  know  (suvh  he)  where  one  could  possibly  lind  out  a  more  grie- 
vous sill  tlian  is  that  of  rending  the  mystical  body  of  Jesus  Christ ;  of  that 
spouse  wliich  he  iiiiH  purciiuHi'd  at  tiie  expeiiHi;  of  his  own  blood  :  of  that 
mother  whom  he  has  begotten  in  '^icmI  ;  who  ficil^  us  with  tiiat  milk  of  under- 
standing, wiiicli  is  (levniH  of  fraud:  and  conducts  im  in  the  path  which  leads  to 
eternal  happiness.  What  crime  can  indeed  be  possibly  greater  than  to  rise 
up  against  such  a  parent ;  to  dcraiue  iter  throngli  the  world  ;  and  to  make 
her  cliildrun,  when  tlwy  can  doit,  relx^I  against  lier  ;  tear  tlieiii  tty  thousands 
from  her  womb,  in  order  to  drag  tliern  to  eternal  flames  ;  and  not  only  them, 
but  their  posterity  lorcvei.  Where  doeH  tliiTe  exist  a  crime  of  high  treason 
against  God,  if  il  i)e  not  here  /  A  husband  wiio  loves  his  wife,  and  is  at  the 
Maine  time  assured  ol  her  virtue,  considers  himself  more  mortally  wounded 
by  the  caluniiiies  ami  libels  that  woiilil  make  her  |)ass  for  a  prostitute,  than 
he  would  by  any  injiirieH  proclaimed  and  published  against  himself  Amidst 
all  the  crimes  into  winch  a  subjei^t  can  fall,  there  is  not  any  one  more  grievious 
than  that  of  robeliiiig  against  iiis  lawful  sovereign,  and  endeavouring  at  the 
same  time  to  excite  as  many  provinces  as  ho  can  to  dethrone  him.  Now 
precisely  in  the  saint;  proportion  as  Hiipernatural  interests  exceed  all  t*'mporal 
mterests,  just  so  tloes  the  church  of  Christ  surpass  all  civil  societies.  And  the 
consequence,  therefore,  is,  that  schism  in  the  church  exceeds  in  the  greatness 
of  Its  criminality,  tli"  guilt  of  all  other  acts  of  scidition." 

"  Schism,  (says  Mr.  Wix,)  does  not  prevail  merely  out  of  the  church.  It 
abounds  within  it.  And  among  those  who  profess  themselves  its  members, 
very  little  attachment  to  it  is  loibe  found.  It  is,  moreover,  most  seriously  to 
be  lamented,  that  very  rrany  of  those,  who  boast  the  warmest  attachment  to 
her  docirincs,  have  arrogated  to  themselves  the  knowledge  of  the  gospel,  in 
a  sense,  which  excludes  all  others  from  a  due  conception  of  it,  whose  opin- 
ions, or  feelings,  accord  not  with  tlieir  own.  In  consequence  of  this,  we 
observe  much  ii[)iritual  disorder  ;  a  variety  of  opinions  of  faith,  and  discipline 
both  in  the  ciiuich,  and  out  oi  the  church.  And  thus  the  greatest  injury  is 
inflicted  on  the  unity  of  the  gospel  of  .Tesus  Ciirist." 

Such,  too,    is  tht!   language    of  many   other   writers   of  the 

establishment. 

*'  The  establishment,  (said  one  of  its  most  eloqueut  prelates)  is  a  tree,  that 
is  shivering  to  pieces  with  wedges  made  out  of  itsrlf," 

Dr.  Daubeney,  a  Protestant  divine,speaking  of  the  Methodists, 
says, 

"  They  are  a  set  of  ignorant,  self-surtieiententhusiasts,  industriously  push- 
ing themselves  into  every  parish,  creeping  into  houses,  and  leading  captive 
those  silly  persons  who  are  weak  cnou.!;h  to  be  led  by  them.  They  are, 
many  of  them,  of  so  low  a  description,  as  to  be  obliged  to  substitute  their 
marks  for  their  naint  ft." 

"  In  this  country  (ohsorves  M.  Ptyki  s)  viist  sums  of  money  are  gained  by 
schism  ;  and  prodigious  collections  are  annually  made  for  the  support  of  its 
I  il   -.lera.     Inferior  persons,  assuming  the  situatior.  of  teat  hers,  are  leaders 


292 


THE    WANT    OP    UNITY    OF 


:.r 


^S 


of  tlie  niiillifuclo.— Tims  in  thn  worsliipofcnlvfs,  (1  Kings,  xii,  33)  tlicpricafs 
were  rnafle  of  tlie  lowest  of  the  people.  It  would  now  seem,  Jmving  pieacli- 
ers  of  all  sorts",  as  if  wc  had  INlo.^es'  wish ;  ami  all  the  people  wcrepropheta 
— (Num.  xi,  28.)  ^    ^ 

Dr.  Daubeney  infonns  u.s,  thrit  there  was  a  seminary  in  Bath, 

"  In  which  hoys  are  trained  for  prcaeliing  ;  and  at  about  t\"elve  or  thirteen 
years  of  ai!;e,  when  considered  rinaliliod  for  public  exhibition,  are  sent  to 
undertake  the  services  of  relifrion." 

Speakinfi  of  the  tiny  heroes  of  the  pulpit,  Dr.  Valpy  tells  us, 

that  one  of  them, 

"  A  lad  twelve  years  old,  went  about  the  country  preaching  exUmfort, 
He  became  popular,  and  was  much  admired  and  ])atrouised." 

This  accounts,  at  once,  both  for  the  multitude  of  our  preach- 
ers, and  for  the  confusion  which  they  generate  ; — preaching 
now  a  very  profitable,  antl  a  very  lazy  trade. 

"  Each  pious  'prenfico  freely  may  dispense 

Salvation  ;  licensed  now  for  cii!;liteen  pence  : 

And  should  devotifni  tempt  him  fro?n  his  awl. 

He'll  get  his  orders,  if  ho  gets  iiis  cull." — Rdigio  Clerici. 

I  could  adduce  a  number  of  other  Protestant  authorities,  a!! 
condemning  in  the  most  positive  terms  the  disunion  which  exists 
in  the  Protestant  churches.  It  is  unanimously  admitted  by  all, 
that  they  have  no  fixed  and  common  principle  to  direct  them. 
Mr.  Pope  set  up  his  private  judgment,  and  would  have  every 
man  worship  it  as  an  idol.  He  contends  that  all  have  a  right  to 
exercise  their  private  judgment,  and  to  chooso;  what  religion  they 
please.  According  to  his  principles,  that  book  which  is  inspired 
of  God,  will  be  made  to  dictate  150  different  religions — the  spirit 
of  truth  will  be  changed  into  the  spirit  of  error.  Ev«.^ry  wild 
fanatic  will  appeal  to  private  interpretation,  and  internal  illumin- 
ation. The  book  of  God  will  be  produced  to  support  the  most 
abominable  blasphemies,  and  real  religion  will  be  utterly 
destroyed.  It  was  that  devastating  i)rinciple  which  superinduced 
ihe  ruin  of  the  Protestant  religion  in  the  Protestant  churches  of 
Germany  and  France.  It  was  by  such  a  principle  that  the 
Episcopal  church  of  .Scotland  was  pulled  down  ;  and  the  same 
principle  will  effect  shortly  siniihir  results  in  Ireland,  in  regard 
to  the  established  church,  if  it  meet  with  the  encouragement  it 
has  hitherto  received.  1  call  tinon  the  bishops  of  the  established 
church  to  step  into  the  breach,  and  to  save  their  church  from 
utter  destruction.  If  they  do  not  oppose  this  principle — if  the 
Catholics  do  not  step  forward  and  perform  their  duty  in  counter- 
acting such  a  destructive  principle,  the  bishops  and  parsons  of 
the  established  church  '.aist  scxm)  give  way  to  the  low,  ignorant, 
pettifogjiiijg,  seli'-sutficient  preachers  of  "  the  word.*'  This 
language  may  appear  strange  in  my  mouth :  but  I  should  rather 
see  the  P/ottstant  established  church  continue,  than  that  it  should 


THE    PROTESTANT    CHURCHES. 


293 


33)  llic  priests 
laving  pieacli- 
wcre  prophets 

laiy  in  Bath, 

clve  orthirterri 
n,  are  sent  to 

Ipy  tells  us, 

liing  extempore. 

our  preach- 
-preaching  is 


■io  Clerici. 

uthorities,  all 

which  exists 

mitted  by  all, 

.  direct  them. 

I  have  every 
lave  a  right  to 
;  religion  they 
ich  is  inspired 
ns — the  spirit 

Ev«^ry  wild 
ernal  illumin- 
port  the  most 

II  be    utterly 
superinduced 

it  churches  of 
ciple  that  the 

and  the  sanu; 
ind,  in  regard 
ourtigernent  it 
he  estublishfd 
f  church  Ironi 
nciple — if  the 
ity  in  counter- 
nd  parsons  of 

low,  ignorant, 
vord.''  This 
I  should  rather 
n  that  it  should 


»Ll 


be  overturned  by  such  men.  Tenets  have  been  falsely  imputed 
to  the  Catholics,  which  they  have  frequently  and  publicly  denied. 
Our  articles  of  faith  have  been  publicly  defined  by  the  church  ; 
and  all  persons  who  are  willing  to  inquire,  can  easily  learn  what 
those  articles  are. 

Mr.  Pope  has  ridiculed  the  honest  man,  of  whom  Bellarmine 
speaks,  and  v/ho,  when  asked  what  was  his  belief,  replied,  that 
ho  believed  what  the  church  believed.  That  is  my  doctrine — 
1  believe  what  the  church  boliev«\9,  and  the  church  ijciievcs  what 
I  believe.  I  have  been  long  ioohing  for  the  partifular  opinions 
which  constitute  the  rule  of  faith  prol'esscd  by  iny  frieml — but 
he  has  abstained  from  any  thing  of  the  kind.  He  could  not 
prove,  that  any  three  books  of  tlie  Old  or  New  Testament  are 
absolutely  inspired,  unless,  indeed,  we  admit  the  authority  of  his 
internal  evidence.  Accordaig  to  him,  ihat  internal  evidence  is  a 
meridian  sun,  which  illuminates  the  sacred  volumo'.  If  so — it 
is  strange,  that  though  such  a  powerful  light  should  be  in  exist- 
ence, so  many  should  be  involved  in  darkness,  and  that  there 
should  have  been  millions  o('  Catholics,  who,  for  1800  years, 
could  never  discover  this  hght,  which,  according  to  Mr.  Pope, 
shines  forth  with  such  resplendent  luslure.  But  it  is  but  an  airy 
phantom — a  wandering-  meteor  which  leads  not  to  truth,  but  to 
doubt  and  error.  It  is  the  production  of  heated  and  enthusiastic 
imaginations.  The  ancient  heretics  laid  no  claim  to  internal 
evidence — tliey  denied  its  existence.  I'hey  wanted  tiiat  borrowed 
light  which  illumines  the  Evan(.'elizers  of  the  present  day.  If 
this  internal  evidence  be  so  plain  and  discernabie,  as  Mr.  Pope 
would  have  us  believe,  why  was  it  not  claimed  by  the  ancient 
heretics — why  did  so  many  millions  remain  so  unconscious  of  its 
existence,  and  why  did  it  continue  so  long  Jiidden  and  obscured, 
as  it  were  by  a  cloud,  until  the  noou-day  of  evangelical  reformation 
had  arrived  I  How  could  all  this  happen,  if  this  light  shine  forth 
directing  to  that  city,  which  is  built  upon  a  mountain,  and  wl  'ch 
can  be  seen  by  all  men  ? 

Mr.  Pope. — Gentlemen,  1  have  already  referred  to  the  epistle 
to  the  Romans,  to  prove  the  distinction  between  fundamental 
and  non-fundamental  doctrines.  I  admit  the  evil  of  exalting  one 
man  above  another  by  saying'  "  1  am  of  Paul,  and  I  of  Apollos," 
and  we  charge  the  church  of  Rome  with  saying,  "  I  am  of 
Cephas,"  or  Peter,  though  forbidden  by  St.  Paul. 

"  Whereas  there  is  among  you  envying  and  contention,  are  you  not  carnal 
and  walk  according  to  man  ?  For  while  one  saith,  I  indeed  am  of  Paul ;  and 
another,  I  am  of  Apollos  ;  are  you  not  men  ?  What  then  is  Apollos,  and 
what  is  Paul  ?  The  ministers  of  Uiin  whom  you  have  believed  ;  and  to 
every  one  as  the  Lord  hath  given." — 1  Cor.  iii,  3,  4.  5. 

26* 


fl 


294 


THE    WANT    OF    UNITY    OF 


In  proof  that  Paul,  as  well  as  Peter,  founded  the  church  of 
Rome,  I  referred  to  the  testimony  of  Irenaeus.  Mr.  Maguire, 
I  am  authorized  to  say,  has  full  permission  to  consult  the  library 
of  Trinity  college,  in  order  to  examine  my  quotations.  As  to 
the  argument  about  the  Deists,  I  appeal  to  men  of  sense,  whether 
that  objection  has  not  been  answered.  The  Roman  Missal  (in 
the  Rubric  de  Defectibus,  circ.  Miss.  Occurrentibus,)  has  a 
whole  chapter  on  the  accidents  which  may  occur  in  the  celebra- 
tion of  the  mass.  I  beg  to  cull  your  most  particular  attention 
to  that  part  of  said  Rubric.  As  to  the  number  of  sects,  I  would 
observe,  that  the  Protestants  reject  many  of  them.  The  church 
of  Rome  has  done  the  same.  Why  are  not  real  Protestants,  as 
well  as  the  church  of  Rome,  entitled  to  disclaim  alliance  with 
those  who  are  in  error  I  We  have  council  against  council. 
The  council  of  Ephesus  anathematizes  any,  who  should  add  to 
the  Nicene  creed.  I  ask,  is  not  Pius  IV,  who  has  added  thereto 
so  many  articles,  distinctly  condemned,  as  well  as  all  who  make 
use  of  this  creed  1  Yet  that  is  the  creed  adopted  by  Roman 
Catholics  at  this  day. 

The  second  council  of  Nice  assigns,  as  one  reason  for 
worshipping  the  image  of  Christ,  that  he  is  not  sensibly  present 
on  earth,  but  only  in  his  divinity. — Act.  4,  p.  305.  It  also 
anathematizes  all  who  assert  that  Christ  was  not  circumscribed 
as  to  his  human  nature.  Is  not  this  the  church  of  one  age 
against  the  church  of  another  1 

As  to  the  doctrine  of  intenlion,  "  saltern  faciendi  quod  facit 
ecclesia," — (Trent  Cone.  Sess.  v.  can.  11.)  I  have  heard  a 
difference  of  opinion  expressed — (so  much  for  unity.)  At  the 
discussion  at  Carlovv  a  Roman  Catholic  priest,  under  the  juris- 
diction of  Dr.  Doyle,  asserted  that  the  doctrine  of  intention  was 
merely  a  probable  opinion  among  divines. 

The  rubric  of  the  Missal  says, 

"  If  any  priest  should  have  before  him  eleven  hosts  and  should  intend  to 
consecrate  only  ten,  not  determining  which  ten  he  intends,  in  these  cases  ho 
does  not  consocrate,  because  intention  is  required.  It  is  otherwise,  if 
thinking  indeed  that  there  are  ten,  he  should  xcish  however  to  consecrate  all 
the  hosts  before  him  ;  for  then  all  will  be  consecrated,  and  therefore  the  priest 
ought  always  to  have  such  intention,  namely,  of  consecrating  all  those  which 
are  placed  before  him  for  consecration." — Roman  JVlissal,  Dublin,  Richard 
Coyne,  1822,  Rubric  de  Defect,  p.  53. 

And  here  permit  me  to  inquire,  as  transubstantiation  depends 
on  the  intention  of  the  priest,  how  is  an  individual  to  know 
whether  the  priest  has  the  intention?  Can  he  enter  into  his 
heart  ]  In  cases  where  there  is  no  transubstantiation,  is  there 
not  direct  idolatry  in  worshipping  that  which,  by  the  acknow- 
ledgment of  the  church  of  Rome,  is- not  God?  and  how  can  any 
individual,  according  to  such  a  principle,  be  sure  that  he  is  not 


THE    PROTESTANT    CHURCHES, 


295 


e  church  of 
r.  Maguire, 
t  the  hbraiy 
»ns.  As  to 
ise,  whether 
1  Missal  (in 
)ii3,)  has  a 
the  celobra- 
ar  attention 
L*ts,  I  would 
The  church 
>testants,  as 
Uiance  with 
ist  council, 
ould  add  to 
Ided  thereto 
1  who  make 
by  Roman 

reason  for 
ibly  present 
5.  It  also 
cumscribed 
of  one  age 

quod  facit 
ive  heard  a 
y.)  At  the 
er  the  juris- 
itention  was 


llld  INTEND  to 

liese  cases  bo 
J  otherwise,  if 
consecrate  nil 
'fore  the  priest 
II  those  whicli 
ibiin,  Richard 

on  depends 
al  to  know 
ter  uito  his 
on,  is  there 
le  acknow- 
ovv  can  any 
at  he  is  not 


guilty  of  idolatry,  the  intention  of  the  priest  being  necessnry  to 
transubstantiation  1  The  people,  therefore,  cannot  know,  even 
according  to  their  own  principles,  whether  they  worship  God  or 
not.  I  shall  be  told  that  it  is  not  the  fault  of  the  people,  for 
they  do  not  mean  to  worship  that  which  iri  not  consecrated,  but 
to  worshij)  (jlod.  So  say  idolaters — we  only  worship  (Jod  through 
the  image.  Hence,  this  mode  of  arguing  would  justify  idolatry 
generally.  Again  ;  bear  in  mind,  that  this  doctrine  of  intention 
is  not  confined  to  the  eucharist  ;  it  runs  through  the  whole  sys- 
tem. How  does  Mr.  Maguire  know  whether  Popes  and  Bish- 
ops, at  ordinations,  have  always  intended  to  ordain?  How  does 
Mr.  Maguire  know  whether  he  is  a  priest  or  not  ?  He  is  not 
certain  that  the  bishop  who  ordained  him,  intended  to  ordain  him. 
Neither  docs  he  know  whether  he  is  baptized  or  not  ;  for  unless 
the  officiating  priest  had  intention,  the  outward  ceremony  failed  : 
marriage  also  according  to  the  church  of  Rome,  is  null  and  void, 
unless  intention  accompanies  the  performance  of  the  ceremony 
on  the  part  of  the  priest.  See,  then,  the  awful  results  of  this 
pernicious  doctrine  ! 

My  friend  took  hold  of  an  expression  in  an  extract  from  Theo- 
doret,  which  I  quoted  yesterday.  I  again  say,  that  his  argument 
would  fail  if  he  believed  in  transubstantiation.  The  change  in 
which  he  believed,  was  a  moral  change.  I  admit  his  language 
is  strong. 


I  shall  read  to  you  another  passage 


"  Jacob,  (says  Orthouoxus,)  called  the  blood  of  the  Saviour  tlie  blood  of 
the  grape.  For,  if  tlie  Lord  be  denominated  a  vine,  and  if  the  fruit  of  tlie 
vine  be  called  wine,  and  if  from  the  side  of  the  Lord  fountains  of  blood 
and  water,  circulating  through  the  rtst  of  his  body  passed  to  the  lower 
parts  ;  well  and  seasonably  did  the  patriarch  say,  fie  washed  his  garments 
m  wine,  and  his  clothes  in  the  blood  of  granes.  As  we  then  call  the  mystic 
fruit  of  the  vino  after  its  consecration,  the  blood  of  the  Lord,  so  he  called  the 
blood  of  the  true  vine,  the  blood  of  the  grape. — Our  Saviour  indeed,  changed 
the  names ;  for  to  his  body  he  gave  the  name  of  the  symbol,  while  to  the 
symbol  he  gave  the  name  of  his  blood  ;  and,  having  caiU-d  liimsolf  a  vine, 
he  thence  consistently  applied  the  appellation  of  his  blood  to  the  symbol. 
But  the  scope  of  such  language  is  perfectly  familiar  to  those  who  have  been 
initiated  into  the  mysteries.  For  our  Lord  required  liiut  tiiey  who  partake  of 
the  divine  mysteries,  should  not  regard  the  nature  of  the  things  which  thev 
see  ;  but  that  in  the  change  of  names  they  should  believe  that  chanu'o  which 
is  wrought  by  grace.  Inasmucli  as  he  who  called  his  own  natural  body 
wheat  and  bread,  and  who  fmtlier  bestowed  upon  him.-ieli"  the  upjicllation  of 
a  vine  ;  he  also  honoured  the  visible  sympols  witli  the  name  of  liis  body  and 

blood,  NOT   CHANGING    THEIR   NATURK,  BUT   ADDING  GP.ACE    TO    NATURE."— 

Theod.  Dial,  i,  open  vol.  iv,  p.  17,  18. 

As  to  Pope  Gelasius,  it  does  not  mn'h  matter  whether  the 
work  from  which  I  quoted,  was  written  by  him  or  by  Gelasius 
Cyzinicus  ;  it  proves  that  opposition  was  mudo  to  transubstan- 
tiation, a  doctrine  which  was  groicing  at  that  time. 

The  council  of  Chalcedon  decreed,  that  equal  honour  should 


296 


THE    WANT    OF    UNITY    OP 


For 
iiiv 


be  paid  to  the  bishops  of  Rome  and  Constantinople.  On  the 
contrary,  the  Pope  is  now  called  God's  supreme  vicar.  With 
respect  to  tfenoral  councils,  Gregory  Nazianzen,  writing  to 
Procopius,  Siiyri, 

■'  To  tell  you  i)I;iiiily,  I  am  detcrminod  to  liy  all  coiivcnfions  of  bishops, 
r  I  iievtr  ijel  saw  a  cuiiiicil  tlial  ended  happily.  Indtcad  of  lessening,  tiicy 
'ariabiy  aii.niiCiit  this  evil." 

Here  is  llie  opiiiiun  of  a  man  r(;specting  councils,  who  had 
himself  1)(        present  at  the  second  general  council. 

The  ]M:in|uess  of  Pescara,  Panan,  who  was  present  at  the 
council  of  Trent,  as  the  charge  d'alfairs  of  the  Spanish  ambas- 
sador, used  ol'ien  to  say,  that 

"//«  deserved  murk  credit  for  bein;:;  a  Chrislian,  after  having  been  present  al 
tico  elections  of  Popes,  and  at  one  coioiri'." — See  Literary  Life  of  Don  .Toaquin 
Lorenzo  Do  Viibmneva,  2d  vol.  Append.  Lo  sncecido  en  el  councilio  de 
Tronto  dtsd'.-  1  j()l  hasta  (jne  se  aeabo,  written  by  Don  Pedro  Gonzalez  de 
Mendoza,  bi.-^hop  of  .Saiamanea. 

From  the  testimony  of  a  Roman  Catholic,  you  may  judge  of 
Jhe  purity  and  principles  by  which  the  Fathers  of  the  council  of 
'i'rent  were  actuated.  Mr.  Maguire  talks  of  infallibility  being 
calculated  to  end  divisions.  The  Inquisition  itself  cannot  sup- 
press the  inward  feelings  of  the  heart.  The  cliurcL  of  Koine 
may  succeed  in  putting  down  outward  dissensions  Ikit  such 
peace  is  like  that  of  the  dogs  of  Scylla,  who  howled  and  barked 
at  each  other,  and  then  retreated  into  the  unity  of  her  cavernous 
wond). 

The  church  of  Rome,  even  iii  her  boasted  imitormitv  of  wor- 
ship  and  ordinances  is  not  agreed.  For  instance,  the  chinch  of 
Abyssinia  oflered  about  2  0  years  ago,  to  adopt  the  Pooe  as 
the  supreme  head  of  the  church.  On  that  occasion  the  court  of 
Rome  (lid  not  rcipjire  that  the  Abyssinian  ceremonies,  which  were 
quite  diliVrent  from  those  of  Rome,  t-hould  be  changed.  The 
Pope  received  the  ambassador  from  the  emperor  of  Abyssinia  ; 
and  the  pope's  secretary  tleciared,  thi'.t  the  said  emperor  i-hould 
always  be  considered  as  the  ttuc  son  of  his  Imliness.  ?>ever- 
theless,  the  Abysinians  at  that  time  were  Eutycliians — tiiey  cir- 
cumcised their  children;  ihey  observed  the  Jev»i?h  sabbath; 
they  communicated  under  two  kinds — they  (ltd  not  believe  in 
the  absolute  necessity  of  baptism,  and  rejected  the  seven  sacra- 
ments.— "  Francis  Alvarez,  his  description  of  Ethiopia." 

The  Maronites  were  also  united  to  the  church  of  Rome, 
because  they  acknowledged  the  Pope's  supremacy ;  still  they 
retained  all  their  own  ceremonies,  which  they  perlbrmed  in  their 
own  language. — (See  the  observations  subjoined  by  Rich.  Simon, 
to  his  French  translation  of  the  Italian  Jesuit  Dandini's  Voyage 
to  Mount  Libanus,  published  in  12mo.  at  Paris.  See  also  Euseb. 
Renaudot,  Historia  Patriarch,  Alexand.  p.  648.) 


;.      On  the 

car.     With 

writing  to 

IS  of  bishops, 
esseniiig,  they 

U,  who  had 

;sent  at  the 
iiish  ambas- 


Iteen  present  at 
f  Don  Joaquin 
1  (•oiincilio  tie 
I  Cionzalcz  de 

lay  judge  of 

e  council  of 

lihihty  being 

cannot  sup- 

^h  of  liome 

Ikit  Kuch 

and  barked 

r  cavernous 

mitv  of  w  or- 
le  church  ot 
"le  1*000  as 
the  court  of 
,  which  were 
nged.     'i'he 

Abyssinia  ; 

cror  should 
is.  r>  over- 
is — they  cir- 
!-h  sabl)ath  ; 
t  believe   in 

c  yen  sacra- 

pia." 

1  of  Ixonic, 
r ;  f^till  they 
med  in  their 
lich.  Simon, 
ini's  Voyage 

also  Euseb. 


THE    PROTESTANT    CHURCHES. 


297 


Further;  I  charge  Mr.  Maguire  himself,  with  holding  prin- 
ciples contrary  to  his  own  church.  First,  he  says,  that  Protes- 
tants are  not  heretics.  I  reply,  that  his  church  describes  all 
who  are  out  of  her  pale,  as  "  intidels,  heretics,  and  excommuni- 
cated persons."  Dr.  French,  a  Roman  Catholic  bishop  of 
Ferns,  in  his  "  Doleful  Fall  of  Andrew  Sail,"  says,  that  the 
church  of  England,  both  priests  and  people,  as  well  Hccimdum 
prKsenlem  as  secundum  fuiuram  jitstUiam,  are  out  of  the  mystical 
ark  of  Christ.  Dr.  O'Keilly,  in  his  catechism,  says,  that  it  is 
necesary  tor  the  soul,  on  pain  of  danmation,  to  be  obedient  to 
the  see  of  Rome.  Does  Mr.  Maguire,  by  opposing  this  doc- 
trine, exemplify  the  unity  of  the  system?  Mr.  Maguire  has 
this  day  contradicted  the  principle  which  he  laid  down  before — 
namely,  that  it  was  sufficient  for  the  churches  in  communion  with 
Rome  to  agree  in  essentials,  though  not  in  non-essentials  :  and 
we  are  now  informed,  that  there  is  no  such  distinction.  The 
church  of  Rome  holds  that  the  scriptures  are  to  be  interpreted 
"  secundum  sensuni  quern  tenet  ecclesia,  et  unanimem  consen- 
sum  patrum,"  according  to  the  opinion  of  the  church,  and  the 
unanimous  consent  of  the  Fathers,  in  matters  of  faith  and 
morals  pertaining  to  the  edification  of  Christian  doctrine  "in 
rebus  fidei  et  monim  ad  Christiana3  doctrina;  jedificationem 
pertinentibus." 

As  to  the  anathema  being  annexed  to  none  but  to  articles  of 
faith,  I  refer  to  the  4th  session  of  the  council  of  Trent : 

"  It  shall  be  law'fnl  for  none  to  print,  or  cause  to  be  printed,  any  books  on 
sacred  subjects,  without  the  name  of  the  author,  or  lor  the  future  to  sell  them, 
or  even  to  keep  them,  except  they  be  fust  examined  and  approved  of  by  the 
Ordinary,  under  pain  of  an  anathema." 

I  should  like  to  know,  was  the  matter  thus  prohibited  an  arti- 
cle of  faith  ?  Again,  in  the  27th  canon  of  the  3d  council  of  La- 
teran,  it  is  said, 

"  Therefore,  we  arc  resolved  to  subject  to  anathema  all  who  shall  presume 
to  receive  or  shelter  in  their  houses  or  lands  those  who  are  called  Puritans, 
Patrins,  or  Publicans." 

I  should  like  to  know,  whether  this  injunction  related  to  a 
matter  of  faith?  My  friend,  in  the  distinction  which  he  has 
drawn,  has  contradicted  the  assembly  of  Jerusalem,  which  Mr. 
Maguire  called  the  great  exemplar  of  councils.  That  assembly 
made  no  decree  on  mailers  of  faith,  as  may  be  seen  by  consulting 
the  l.'ith  of  Acts.  Mr.  Maguire  has  referred  to  some  cases  of 
fanaticism,  You  have  doubtless  heard  of  the  revelation^  of 
Sister  Nativite.  I  shall  give  you  one  of  her  revelations.  A 
message  with  which,  she  said,  she  was  charged  from  heaven  to 
deliver,  was,  that  her  sister  nims  should  leave  off  wearing  linen 
chemises,  and  wear  flannel  ones  again,  in  conformity  to  the 


I 


f 


298 


THE    WANT    OP    UNITY    OP 


rnlo  of  fhcir  ordnr !     These  revelations  are  the  production  oi 
which  J.>r.  Miliier  said, 

"I  cannot  stK'ak  too  highly  of  tlie  subliiiiity  and  aflJctinj;  pinly  of  these 
revehilious  in  yciici-u]." — Set,-  Ui'vclalions  de  la  8u:iir  ISativite.  Paris,  18J7. 

Tliis  is  the  work  ol"  which  an  English  Jesuit  of  our  own  day 
has  oh.'HMVod,  that  if  tlio;  whole  sciipluies  were  lost,  all  their 
mosi  valiialtli'  moml,  doctrinal,  mid  theological  science  might 
be  recovered  here,  and  with  interest  I  ! 

Did  IMr.  Manuire  never  read  of  the  Feast  of  the  Ass,  that 
was  ceh'brated  in  several  churches  and  cathedrals  in  France,  in 
the  15th  century  '  The  o;ross  absurdities  then  practised  would 
exceed  belief,  were  they  not  recorded  by  faithful  witnesses.  A 
youii<f  woman  richly  dressed,  with  an  infant  in  her  arms,  was 
placed  on  an  ass,  and  led  in  great  ceremony  to  the  altar,  where 
high  mass  was  performed  ;  and  a  hymn,  replete  with  blasphemy, 
was  sung  in  his  praise  by  the  whole  congregation :  and  what  is 
still  more  remarkable  for  its  folly  and  prolanation,  the  priest 
used  at  the  conclusion  of  the  ceremony,  as  a  substitution  of  the 
words  with  which  he  dismissed  the  people,  to  bray  three  times 
like  an  ass,  which  was  answered  by  three  simular  brays  by  all 
the  people.  We  have  h^ard  a  good  deal  about  Johanna  South- 
cote.  Did  Mr.  Maguire  never  hear  that  the  founder  of  the 
order  of  preaching  t'riars,  founded  also,  in  12('6,  an  order  ot 
preaching  sisters.  There  is,  however,  this  great  distinction 
between  the  Protestants  and  the  Roman  (/atholic  church, — Pro- 
testants reject  all  such  fanatics  as  Johanna  Southcote ;  the 
church  of  Jtome  does  not.  Has  Mr.  Maguire  not  heard  of  St. 
Teresa  de  Jesus?  There  is  a  collection  of  sermons  written  in 
Spanish,  by  Francis  Fernando  De  Lara  y  Villamayor,  of  the 
order  of  our  Lady  of  Mount  Carmel :  and  this  book  is  approved 
of  by  the  general  of  his  order,  and  also  by  the  doctors  of  the 
university  of  iVIcala,  and  by  his  bishop,  and  by  the  king  of 
Spain's  secretary ;  in  which  there  are  three  sermons  in  eulogy 
of  the  seraphic  mother  St.  Teresa.  In  one  of  the  discourses 
the  preacher  informs  us,  how  this  blessed  woman  became  the 
onlv  female  doctor  that  ever  was  in  tile  (Uitholic  church:  and 
in  order  that  she  might  obtain  that  honour,  and  as  the  doctors 
of  Salamanca  hesitated  about  admitting  a  female  to  the  honour 
of  the  doctorate,  he  relates  that  her  chin  was  endowed  with  a 
long  beard,  and  that  the  learned  men  of  tliat  university,  seeing 
this  phenomenon,  no  longer  hesitated  to  give  her  the  degree. 

"And  tlius,  (says  t!ie  proacIuT,)  tlioniili  by  nature  s!ie  was  a  woman,  yet 
;n  prowess  and  by  virtue  of  lier  bf^ard  slie  was  a  man,  and  that  one  of  tlio 
morit  bearded  man  that  fwer  graduated  in  that  seat  of  learning," 

The  learned  preacher  then  goes  on  to  prove  from  scripture. 


THE    PnoTESTANT    CHURCHES. 


299 


IT'. 
^  *l 


rodnction  oi 


pinty  of  these 
e.  Paris,  1817. 

our  own  day 
ost,  all  their 
;ience  might 

he  Ass,  that 
in  France,  in 
ctiscd  would 
itncsses.  A 
r  arms,  was 

altar,  where 
h  blasphemy, 

and  what  is 
►n,  the  priest 
itution  of  the 

three  times 
brays  by  all 
lanna  South- 
mder  of  the 

an  order  ot 
it  distinction 
lurch, — Pro- 
iithcote ;   the 

heard  of  St. 
ins  written  in 
flavor,  of  the 
k  is  approved 
octors  of  the 

the  kinif  of 
!is  in  eulowy 
e  discourses 

became  the 
churcli ;  and 

the  doctors 
5  the  honour 
owed  with  a 
irsity,  seeing 
he  degree. 

s  a  woman,  yet 
that  one  of  the 

cr  " 

im  scripture. 


that  Solomon  had  St.  Teresa  in  his  contemplation  in  the  31st 
chapter  of  Proverbs,  "  who  can  find  a  virtuous  woman," 

"Miiliercm  fortnni  quis  invinict — ciiiien  liallaia  una  muger  fuerte,  Val- 
yanieDios!  tan  dilicil  ».'s  liallar  una  iiiiiot.'r  fiicrtL'/  Si;  que  no  ra  innger 
iiieite  coirio  (|Mf'na  df  la  quo  iiahla  !a  Ictia — scno  una  niiiger  qiu;  sirndo 
fuerto,  fiiesse  sania,  y  hncna,  Mulion'm  l)()nam,  leyo  el  Caldoo — iVlulicrcm 
omni  virtutt!  ciiniiilalani,  It'yeron  otras,  una  ninger  con  toda.s  las  vertudea 
iidornada — Miilieri.in  audaceui  ad  its  gcnendas,  leyo  Baino  una,  inuger 
audaz  para  todas  la.s  nnprcsas — Muliercni  hcroinant  Leyeron  otros,  una  mu- 
ger heroo  oxctllontcHsimo.  Mulioreni  virilcrn,  leyeron  his  Setcnta:  una 
muger  varon  en  lo  varonil  niulierorn  mascnlani,  leyo  Vatablo  una  muger 
jVIaclin  que  ex[)!ica  mas  quo  varon  porcjuc  expliea  lioinbro  mui  haibado. 
Essa  cs  la  niiiger  <jU'j  piejiunta  Solomon?  pucs  mui  bien  dice,  que  qiiien  la 
hallara  ?  quis  invftni<L  porque  iiuiger  y  con  tantas  prcndas  es  mui  dificil  de 
encontrar,  AJulierem  I'orleni  quis  inveniet." 

The  preacher  then  goes  on  to  ask  in  an  animated  style, 

who  is  this  woman  that  Solomon  has  foretold  should  be  found 

in  the  church? 

"I  will  tell  you,  (says  he,)  since  I  know  what  answer  heaven  has  given 
to  the  question :  for  on  a  certain  day  while  the  canonization  of  the  Senora 
doctress  was  pending,  as  one  of  the  sisters  of  our  lady  of  iVlount  CarintI  was 
wrapt  in  contemplation  of  all  the  praises  the  church  had  lavished  on  this  its 
glorious  saint,  and  as  siie  looked  up  to  heaven  she  saw  a  piece  of  writing  fall 
from  the  skies  at  her  feet;  and  taking  it  up,  she  read  therein,  'Christ  has 
formed  fjr  himself  a  brave  woman.'  Then  the  daughterof  our  lady  of  Mount 
Carinel  cried  out,'  O  sisters,  our  holy  mother  is  the  slout  mother  of  the  church. 
O  lady  and  doctress,  it  well  becomes  you  ;  our  Mount  Carmel  indeed  en- 
joys the  riches  of  possessing  a  mother  of  such  prowess — the  university  of 
Salamanca  enjoys  the  glory  of  having  you  as  a  graduated  doctress  in  its 
schools ;  our  own  Spain  rejoices  in  having  a  Spanisli  woman  sueli  a  Spanish 
man  in  prowess;  and  the  whole  church  glories  in  having  a  woman  with  a 
beard. — Mulierem  Viriiem,  Mulierem  Masculam.'" 

You  shall  now  have  a  specimen  of  the  divinity  of  St.  Anthony. 
On  the  text  Matt,  xi,  "  Take  my  yoke  upon  you,  &c,"  he 
begins  his  sermon  with  this  question — "WliatI  are  the  Apos- 
tles then  oxen  ?"  And  the  most  of  his  discourse  is  to  show, 
that  the  Apostles  were  oxen  ;  for  seven  reasons,  some  of  which 
are  these, — 

"  Because  the  Apostles  were  sent  by  pairs,  like  oxen.  Acts  13,  '  Sep- 
arate to  me  Saul  and  Barnabas,'  &c.  2.  Because  an  ox  is  a  strong  and 
laborious  animal :  so  St.  Paul  says,  'He  laboured  more  abundantly  than 
they  all.'  3.  An  ox  spends  little,  though  it  labours  nuich  :  and  one  of  the 
Apostles  says,  1  Tim.  6,  'Having  food  and  raiment,  let  us  therewith  be  con- 
tent:' hut  some  prelates  in  our  time  are  palfreys,  that  sjiend  rnueh,  and  labour 
little.  4.  Because  an  ox  has  two  horns;  and  tliat  which  answers  in  the 
AposMes  to  those  two  horns,  is  doctrine  and  life.  Hence  that  preacher  is 
an  unicorn,  who  has  but  one  of  tiu?se ;  with  this  horn  preaciiers  oiiidit  to 
blow,  that  is,  with  good  doctrine  in  preaching;  whieli  yet  often  profits  little, 
unless  it  be  accompanied  with  tiie  other  horn,  that  is,  good  life.  Another 
reason  is,  because  there  is  nothing  in  an  ox  unprofitable;  so  neither  in  the 
life  of  the  Apostles. — Of  ihe  hide  of  the  one,  shoes  are  made,  and  from  the 
conversation  of  the  Apostles,  an  example  is  taken,  which  fortifies  the  atlec- 
tions,  as  a  shoe  does  the  feet :  Cant.  7,  '  How  beautiful  are  thy  goin|;s  it) 
8noe«»."    2^35  P.  de  AposL  p,  429 


300 


THE    WANT    OF    UNITY    OP 


i; 


In  the  concluding  passage  are  expressions,  which  I  cannot 
read. 

My  friend  knows  soujetliing  of  the  Breviary  of  his  church. 
It  contains  some  most  extravagant  narratives,  For  instance, 
we  read  ol"  St.  C-ecilia,  a  martyr,  that  when  the  axe  was  em- 
ployed, the  executioner  iu  vain  endeavoured  to  sever  the  deli- 
cate neck  of  his  victim  ;  which,  being  but  half  divided,  allowed 
her  to  live  for  throe  days,  at  tiie  end  of  which  she  died ! 

Again — His  holiness  travelling  to  Corinth,  and  being  in  want 
of  a  safe  horse,  borrowed  one  which  the  lady  of  a  certain  noble- 
man used  to  ride,  The  animal  carried  the  Pope  with  the  great- 
est gentleness,  and  when  the  journey  was  finished,  was  sent 
back  to  his  mistress :  but  in  vain  did  the  lady  attempt  to  enjoy 
the  wonted  services  of  her  favourite  steed.  The  horse  had 
become  unmanageable,  and  gave  the  lady  many  an  indecorous 
fall,  "  as  if  (says  the  Breviary,)  feeling  indignant  at  having  to 
carry  a  woman,  since  the  vicar  of  Christ  had  been  on  his  back." 
The  horse  was  in  consequence  presented  to  the  Pope,  worthy 
only  of  such  a  rider.     Brev.  Rom.  die  27  Maii. 

This,  iTcntlemen,  is  the  Breviary  of  the  Roman  Catholic 
church,  compiled  in  obedience  to  a  decree  of  the  council  of 
Trent.  Pope  Pius  V,  having  ordered  a  number  of  learned  and 
able  men  to  prepare  it,  sanctioned  it  by  his  bull  guod  a  nohis^ 
July  1566,  and  commanded  the  clergy  of  the  Roman  Catholic 
church  all  over  the  world  to  make  use  of  it.  I  could  also  read 
an  account  of  a  strange  composition,  called  the  Eternal  Gospel, 
♦'  Evangelium  iEternum  ;"  but  time  does  not  permit. 

In  the  conclusion  of  this  important  discussion,  I  beg  to  remind 
my  friend  about  the  passage  iVorn  Sir  Edwin  Sandys,  and  the 
application  of  the  term  leqev^  in  the  New  Testament.  A  gen- 
tleman seemed  to  insinuate,  that  I  received  assistance  in  this 
meeting — I  can  truly  deny  the  charge.  Can  I  say  the  same  for 
my  opponent?  He  on  the  first  day  was  not  able  to  take  notes, 
but  notes  were  taken  for  him.  Hear  me,  gentlemen ;  I  hold  in 
my  hand  the  document.     Thereon  is  written, 

7th.  As  to  the  the  Editions  of  the  Scriptures.  Wliat  Bible  am  I  to  tako 
as  authentic  ? 

Obs. — How  this  acts  powerfuUy  in  proof  of  the  necessity  of  a  living  ex- 
positor to  check  all  typo|;raphical  errors  as  well  as  others. 

9th.  As  to  the  Salt  of  the  earth — denies  the  chemistry — immaterial. 

10th.  The  Lord  is  the  one  shepherd. 

Obs. — On  this  what  a  diijoinled  fold — and — Obs. — The  phrase  ia,  One 
fold,  and  one  Shepherd. 

"  Litera  Scripta  manet."     When  I  was  going  away,  I  hap- 
pened to  find  this  document  left  on  the  table,  and  put  it  amongst 
my  papers,  and  afterwards  discovered  that  it  contained  the  hints 
'  which  I  have  noticed.     Will  my  opponent  say,  that  he  has  re- 


THE    PROTESTANT    CHURCHES. 


SOI 


his  church. 


ceived  no  assistance  in  this  very  room,  when  a  gentleman,  who 

shall  be  here  nameless,  furnished  such  suggestions  to  him.     His 

remark  about  the  salt  was,  perhaps,  the  strongest  point  which  he 

made,  and  this  presents  itself  in  the  notes  before  us. 

He  says  he  quoted  a  passage,  by  which  my  ignorance  of 

scripture  was  exposed.     Pardon  me  for  here  remarking  that  I 

have  read  at  least  the  Douay  Testament  with  some  attention, 

for  the  purpose  of  making  a  comparison  between  it  and  the 

authorized  version.     The  passage  to  which  Mr.  Maguire  has 

refered  is — 

"No  man  knoweth  whether  he  be  worthy  oflove  or  hatred."  Ecclesi- 
astcs,  ix,  1. 

The  Protestant  version  reads, 

"  No  man  knoweth  either  hate  or  love." 

I  ask  any  man  to  compare  this  Douay  translation  with  the 
Protestant  version,  and  he  will  discover  the  difference  to  be  so 
great,  as  considerably  to  change  the  sense.  Let  both  be  com- 
pared with  the  original,  and  I  will  venture  to  say  that  the  Pro- 
testant version  is  correct. 

Mr.  Maguire  called  upon  Mr.  Pope  to  read  the  rest  of  the 
passage. 

Mr.  Pope  observed,  I  cannot  occupy  my  time  in  doing  so. 

We  are  drawing  to  the  termination  of  the  discussion.  I  have 
brought  forward  fair  and  undeniable  facts,  showing  that  the 
church  of  Rome  is  often  opposed  to  the  church  of  Rome,  doctor 
against  doctor,  Pope  against  Pope,  in  proof  that  the  unity,  boas- 
ted of,  does  not  exist,  and  that  the  church  of  Rome  is  not  infal- 
lible. If,  as  I  have  proved,  the  church  of  Rome  contradicts 
herself,  inasmuch  as  two  contradictions  cannot  be  true — the 
church  of  Rome  cannot  be  infallible.  Her  infallibility  there- 
fore goes  to  the  ground,  and  all  the  superstructure  raised  upon 
it.  Nor  is  this  all.  This  pretension  to  infallibility  is  the  mill- 
stone about  her  neck,  which,  though,  "  she  sit  as  a  queen  upon 
the  waters,"  will  sink  her  into  the  abyss.  Her  doctrine  must 
be  brought  to  the  test  of  revelation,  and  the  right  of  private 
judgment  must  be  recognized.  My  friend  has  himself  departed 
from  the  system  of  the  churcli  of  Rome,  and  has  brought  her 
principles  to  the  bar  of  private  judgment,  and  thereby  given  a 
practical  proof  of  the  unity  which  exists  in  the  church  of  Rome. 

I  received  yesterday  evening  a  letter  from  the  Rev.  Prince 
Crawford,  Curate  of  St.  Mary's,  Donnybrook  ;  permit  me  to 
read  it  : 

"Dear  Sir. —Having  read  in  the  public  papers  a  report  of  the  controversy 
at  present  pending  between  vou  and  Mr.  Mngnirp,  in  which  he  in  a  most 

26 


il 

II 

! 


302 


THE    WANT    OF    UNITY    OF 


I 


' 


'.  • 


derided  manner  drnifs  thnt  he  ntterrd  any  tiling  at  the  Carrick  meeting 
which  could  h(!  coiif-iilcri'd  as  a  (•hiill('Mi;o,  I  hc^  to  stuff  that  thiou^ih  occi- 
(JiMitiil  ciii'umHlimo'H  I  met  liic  <;cnll<'iiiiui  who  icpoitrd  the  proc'cediii^H  of 
that  iricctiiij^,  that  lie  ('xpicsfU'd  CDiisidfrahh' siirprirt.- lit  Mr.  Ma^iiiit-'s  <h'niul, 
nnd  in  the  most  nncipiivoral  iiiatuuT,  dcrhircd,  that  aili'i-  the  rneetirjg  was 
t)Vi'r,  lie  (tlie  reporti'r)  retired  tt)  the;  hotel,  tor  the  purpose  of"  arran^iiij^  his 
nott'H ;  that  while  ho  oiina'.'ed,  Mr.  Ma^;iiiri'  entered  the  room,  when  the 
reporter  ohserved  to  him,  that  lie  had  now  hroiinht  .\1r  Pope  on  his  hack,  as 
he  had  i/iven  a  direct  ehalleii;xe  to  him,  and  that  a  tneetin;;  was  unavoidable. 
'I'liaf  th(!n  the  rep()rt<'r  rearl  his  notes  as  they  liave  appeared  in  (iriiit,  when 
Mr.  .Mai^uironekiiowledijed  thtnn  to  he  a  iiiithf'ul  statement  ol'his  words,  and 
added  thill  what  he  liaci  said  he  would  stand  to,  and  that  tiioii»h  all  the  sons 
of  Adam  weri!  eon.;rei;uti(l  airainst  him,  he  would  not  fear  them.  There- 
porter's  name  is .     And  as  I  am  an  advocate  tor  truth,  you  Imvo  every 

perinissioit  to  use  this  document  as  you  may  thiidt  pro|ier. 

1  remain,  dear  Sir,  your's  very  faithfully 
•TiiiNCE  CuAWFonu,  Curate  of  St.  Mary's  Donnybiook." 

My  correspondent  mentions  the  name  of  the  reporter.  I  feel 
it  unneces.sary  to  give  it  on  this  public  orctision.  My  friends, 
you  Clin  deternune  whether  a  .system,  which  has  recourse  to  such 
expedients  to  support  itself,  can  be  from  God.  And  here  I  beg 
leave  to  notice  an  assertion  of  Mr.  Eneas  M'Donnell,  made  to 
two  gentlemen,  whose  names  can  be  given — "that  at  Ballinas- 
loe,  after  a  policeman  had  run  his  bayonet  into  M'Donnell's  leg, 
I  cheered  him  to  {fo  on."  The  whole  is  false.  I  did  not  stir 
from  my  place,  and  would  willingly  have  prevented,  as  far  as 
my  ability  might  have  enabled  me,  the  police  from  doing  an 
injury  to  any  Roman  Catholic,  if  such  had  been  intended.  Tn 
reference  to  Cavan,  you  have  read  in  the  public  prints  the 
various  contradictions  of  statements  put  forward  by  ecclesiastics 
of  the  church  of  Home.  Now  I  ask  you  as  honest  men,  can 
that  system  have  proceeded  from  the  (Jod  of  truth,  which  has 
recourse  to  such  manoeuvring,  and  adopts  principles  of  action 
so  contradictory  to  the  tenor  of  the  holy  writ  ? 

Mr.  Maguire. — I  imagined  after  Mr.  Pope  had  apologized 
for  the  intolerable  language  which  he  made  use  of  yesterday — I 
thought  that  after  apologizing  in  the  presence  of  that  God  whose 
name  he  so  often  invokes,  he  would  not  have  indulged  in  similar 
irascibility,  and  that  we  should  not  have  had  from  him  another 
display  of  the  spleen.  I  appeal  to  the  meeting,  to  say  whether 
1  have  not  condticted  myself  with  good  temper  towards  Mr, 
Pope  during  this  discussion — I  appeal  to  the  meeting,  if  I  have 
betrayed  the  s'lrncj  irascibility  towards  him.  Mr.  Pope  brought 
forward  a  document  to  prove  that  I  had  received  assistance 
during  this  discussion,  and  that  suggestions  were  handed  to  me 
by  a  gentleman  whom  it  was  unnecessary  for  him  to  name.  A 
single  observation  will  set  you  right  on  the  subject.  I  neglected 
OD  the  first  day  of  this  discussion  to  take  notes-    I  thought  my 


THE    PnOTESTANT    CHURCHES. 


SOS 


memory  would  prfsorvn  the  heads  of  the  arj;iiments  advanced. 
Some  riotfs  were  taken  tor  mo  by  IMi.  O'Ooiiiicll — hut  I  declare 
soleuudy  that  I  nev(T  saw  a  hue  or  pyllaltlo  of  the  (hteuuierit 
now  |)rodueed  by  Mr.  Pope.  I  never  <,'ot  a  hint  about  the 
arjruriient  on  the  sah  of  the  earth.  Tliouj;!!  1  do  not  inianino 
myself  a  areat  scholar,  I  do  not  tliiidi  llifio  ar<!  many  at  this 
meeting  wh(»  know  more  of  that  pailioular  point  than  1  did 
myself.  Mr.  ro|)e  has  ucknowlcdjxed  that  it  was  one  of  the 
best  hits  which  I  made  ayuiust  him.  It  was  lie  himself  who 
introduced  the  subjecf.  I  am  sorry  that  Mr.  l'(»pe  will  not  allow 
this  meefiiiji^  to  pass  over  with  the  lejruliuity  which  distinguished 
it  from  the  connnenccment,  but  that  a  drop  of  the;  poisoned 
chalice  must  be  infused  into  our  good  humour.  With  regard 
to  the  reporter  of  the  meetii;g  at  Carrick-on-Shannon,  I  repeat 
what  1  have  already  publicly  stated  in  the  newspapers,  and  1  am 
satisfii'd  to  abide  the  result,  that  I  riever  authorized  the  report  in 
question,  and  that  1  had  no  conuuunication  with  the  person  who 
reported  the  proceedings  of  that  meeting.  I  knew  when  I  made 
this)  statement  at  the  commen(;ement  of  this  discussion,  that 
there  were  many  persons  in  Carrick-on-Shannon,  who  would  bo 
glad  to  detect  nic  in  stating  what  was  not  the  fact.  I  now 
appeal,  with  confidence,  to  the  Protestants  who  were  present  at 
the  meeting  in  Carrick-oii-Shannori,  whether  my  statement  be 
not  correct.  The  fact  is,  that  save  during  that  meeting,  I  have 
never  seen  the  reporter,  except  when  coming  to  Dublin  on  the 
outside  of  the  Longford  coach.  And  I  here  declare  that,  in  the 
presence  of  four  Protestants  the  challenge  of  Mr.  Pope  was  put 
into  my  hands.  I  now  return  to  the  subject  of  our  discussion  ; 
I  repeatedly  called  upon  IMr.  Pope  to  show  from  scripture  a 
distinction  between  essentials  and  non-essentials.  I  have  already 
proved  to  you,  that  in  the  passage  quoted  from  St.  Paul,  there 
was  no  ditfercnce  made  between  doctrine  and  discipline,  but 
that  the  disputes  amongst  the  p(!ople  relative  to  the  superiority 
of  their  preachers,  formed  a  breach  of  charity  which  the  Apostle 
would  not  tolerate.  Mr.  Pope  says  that  Peter  denied  Christ, 
and  upon  this  fact  he  argues  that  Peter  could  not  be  infallible  ; 
but  he  makes  no  distinction  between  the  commission  of  sin,  and 
a  breach  of  divine  faith.     Christ  says  to  Peter — 

"Sinioii,  8imnn,  bcliokl  ^atan  hath  desired  to  have  you,  that  ho  may  sift 
ou  as  wheat.  But  1  have  prayctl  lor  theo  that  t!iy  faith  fail  not ;  and  thou 
eing  once  converted,  confirm  tliy  brethren." 

That  is  when  converted  from  the  sin  which  he  had  committed, 
he  was  to  confnni  his  brethren.  Here  our  Saviour  tells  us  that 
the  faith  of  Peter  slvmld  not  fail.  Now,  either  Peter's  faith 
failed,  or  it  did  not — if  it  failed,  we  must  suppose  that  the  prayer 
of  Qur  Saviour  to  his  heavenl>  Father  was  inefficacious.     My 


804 


THE    WANT    OF    UNiTT    Of 


fri«'n(l  has  remindod  me  of  Theodoret.  1  re-usscft,  that  in  the 
quotation*  rijud  Uy  JMr.  I'opo  iVom  Thcjodorct,  the  word  '*  vene- 
rutc"  is  8ubstitute<l  for  the  wurd  "iidore" — whiit  is  the  fact? 
Theodoret  wrote  four  l)ooks  affi.iust  the  Kutychians,  who  denied 
tlie  reahty  of  tlie  human  nature  in  Christ,  in  which  he  introduces 
two  persons  luider  the  names  of  Orthodoxns  and  Krranistes, 
who  mutually  discuss  the  subject — the  first  is  the  Catholic 
believer — the  second  lh.'>  Eutycijiun  advocate.  In  the  rtrst 
diulofi^uc  the  reality  of  (Christ's  presence  in  the  Kucharist,  other- 
wise the  doctrine  of  transubstantiation,  had  been  established ; 
but  in  the  second  the  subject  is  resmned,  and  the  chanj^e  of  the 
bread  and  wine  distinctly  pointed  out — the  Hrst  question  is  put 
by  Orlhodoxus.     lie  asks  Erranistcs  : — 

Orthodox. — "Till  me  now;  the  mystical  symbols  which  are  ofTered  to 
God  by  ihi-  priests  of  what  are  thoy  the  symbols  /" 

Krranistes. — "Or  the  body  and  blood  of  the  Lord." 

Or. — "  Of  his  tiuo  body  or  not?" 

EKR.—"(.)f  his  true  bo<ly." 

Or. — "  Very  well ;  for  i-very  imago  must  have  its  original." 

Err. — "lam  happy  you  have  mentioned  the  divine  mysteries:  tell  me, 
theretbre,  what  yon  do  call  tli«  gift  that  is  ofTered  before  the  Priest's  invo- 
cation ?" 

Or. — "  This  must  not  be  said  openly,  for  some  may  be  present  who  are  not 
initiated." 

Err. — "Answer  then  in  hidden  terms." 

Or. — "  We  call  it  an  aliment  of  certain  grains." 

Err. — "  And  how  do  you  cull  the  other  symbols?" 

Or. — "  We  give  it  a  name  that  denotes  a  certain  beverage." 

Err. — "And  after  the  consecration  wiiat  are  they  called  ?" 

Or.—"  The  body  of  Christ,  and  the  blood  of  Christ." 

Err. — "  ficra  Scyc  tov  aycaa^wv. 

Or. — "  ffoi/ia  ;^pi<7roi),  Kui  ai/ia  ^piarov. 

Err. — "  And  you  believe  that  you  partake  of  the  body  and  blood  of  Ciuisf !" 

Or.—"  So  1  believe." 

Err. — "  As  the  symbols  then  of  the  body  and  blood  of  Christ  were  different 
before  the  consecration  of  the  Priest,  and  after  that  consecration  are  changed, 
in  the  same  manner  we  (Eutychiaiis)  say  the  body  of  Christ  after  his  ascent 
sion  was  changed  into  the  divine  essence." 

Or. — "Thou  art  taken  in  thine  own  net;  for  after  the  consecration  the 
mystical  symbols  lose  not  their  proper  nature ;  they  remain  in  the  former 
substance,  figure,  and  appearance,  (or  as  some  translate  it,  in  the  shape  and 
form  of  the  former  substance,)  to  bo  seen  and  understood  to  bo  what  they 
have  been  made ;  this  tliey  are  believed  to  be ;  and  as  such  they  are  adored." 

Thus  Theodoret  turned  the  comparison  of  Eutyches  (who  be- 
lieved ■  >  transubstantiation)  against  himself — viz  :  that  as  the 
elements  of  bread  and  wine  remained  aller  consecration  so  as 
to  be  seen  and  felt — that  is,  as  far  as  the  senses  were  con- 
cerned ;  so  Christ's  humanity  did  remain  after  its  hypostatical 
union  with  his  divinity. 

*  Mr.  Pope  begs  to  say,  with  Mr.  Ma?uire's  concurrence,  that  he  gave  tho  passagt 
from  Theodoret,  as  he  found  it  translu  .d  in  Faber's  "  Difficulties  of  Romanism."- 
Lond.  1826,  p.  141. 


THE    PROTFSTANT    CfiUiir.HeS. 


305 


,  that  in  the 
ord  "  vene- 

H  the  fart? 
who  denied 
i  introduces 
I'Irranistes, 
he  CuthoHc 
[ii  the  first 
larist,  oth«'r- 
[3ritablished ; 
lange  of  the 
E^stion  IS  put 

are  ofTcred  to 


sries:  tell  me, 
Priest's  invo- 

nt  who  arc  not 


JodofCluisf!" 

were  difiureiit 
n  are  changed, 
ftcr  his  ascen-' 

nsecration  the 
in  tiie  former 

the  shape  and 
bo  what  they 

ly  are  adored." 

les  (who  be- 
that  as  the 
ration  so  as 
s  were  con- 
hypostatical 


ave  tho  passagi 
'  Rumanism."- 


With  respect  to  the  council  t>t  Kphcs'is  having  decreed,  that 
nothin^^  should  be  added  to  what  had  Imcii  determined  upon  by 
the  council  of  Nice,  1  af:;ree  liiat  it  did  so.  Hut  will  it  be  said, 
that  when  other  articles,  besides  tliose  noticed  in  the  council  of 
Nice,  happened  to  be  clenicd  by  lnT<'tics,  that  sUch  articles 
should  not  be  det(>rniine(l  and  explained  by  other  and  succeed- 
in<r  coinicils  i  According  to  the  sanii!  lino  of  ar^utueiit,  as  thu 
word  consiibstantial  was  not  nicnlioind  at  the  council  of  Jeru- 
salem, the  Arians  iniuht  havt;  aij^ued,  that  it  should  not  bo 
introduced  at  tho  council  of  Nice.  'J'he  council  of  Kphesus 
only  meant  that  noihiii;^  was  to  Ix-  atlded  to  what  bad  been  coin- 
maiided  by  our  Saviour,  and  handed  down  to  us  by  the  Apostles. 
Mr.  Pope  says,  it  would  be  direct  idolatry  in  the  ('alliolics  to 
adore  the  host,  us  it  may  ha|)pen  not  to  be  consecrated.  I  will 
read  to  yt)u  tlu!  opinion  of  no  less  a  man  tlian  the  celebrated 
Protestant  divine,  Dr.  Tiioriidyke,  on  liie  .subject : 

"  Will  any  Papist  nil;nowlcdi;c  that  ho  honours  the  elements  of  the  Eu- 
cliarist  fur  U(i(J  ?     Willeumriion  scii^io  cliai'>:«;  him  with  honoiiriiii;  tliat  in 

thi!  .saciiiincnt  which  lit'  dois  iujI  btlitve  to  hr  tlicic  / 'i'lio.sc  wlio  say 

that  Papists,  l)y  worsliippin^  tiie  host,  are  jfuilty  of  idolatry,  only  lead  Pro- 
testants hy  the  nos;'. 

IJut  wh(;n  the  ancient  id(jhiters  prayed  to  Hatil  and  their  idols, 
{simulacra,  dumb  thin<fs,  as  they  are  called  in  holy  writ)  prove 
to  ine  that  they  only  intended  to  worship  (jJod,iind  not  the  idols 
themselves,  when  they  olfered  up  adoriition  to  them,  and  I  shall 
give  up  the  argument.  Let  IMr.  Pope  .'^how,  if  he  can,  by  proper 
documents,  that  I  have  contradicted  ("afhulic  doctriin^  and  let 
him  not  stand  up  lierc  to  attack  that  which  he  does  not  under- 
stand. 1  could  quote  lliirty  Protestant  writers  to  disprove  the 
charge  of  idolatry  against  the  Roman  (,'alholic  church,  ■'<  >wing, 
that  even  if  the  elements  of  the  sacrament  do  not  u  rgo  a 
transuhsiantiation,  Catholics  are  not  guilty  of  idolatiy,  as  their 
worship  is  directed  to  Christ,  info  whose  body  and  blood  they 
believe  the  elements  have  been  transubstantiiUed.  I  have  here 
the  dialogue  of  Theodorct,  and  1  shall  repeat  his  words — 

Orthodox. — "Tell  me  of  what  are  the  niystieal  symbols  offered  to  God 
by  thePiifst.'" 

EuiiANisTEs. — "Of  tiio  body  and  blood  of  the  Lord." 

Or.— "(,)f  iii.^  true  body  or  not?" 

Eru. — "Of  iiis  true  Ixuly.'" 

Ou. — "  Very  will ;  for  every  imase  must  have  its  oriiiinid." 

Err. — "Ami  after  the  conseeration  what  are  tlicv  eailed  /" 

Or.— "The  body  of  Christ,  and  the  blood  of  Christ." 

Again,  he  asserts  that  I  said,  that  tiie  Catholics  are  agreed 

only  in  essentials,  and  that  I  coulined  my  statement  to  that.     I 

deny  the  assertion — I  publicly  said,  that  even  in  discipline  they 

are  not  allowed  to  disagree,  for  the  smaller  the  cause  of  ilispute 

the  greater  would  be  the  scandal,  because  the  less  justifiable. 

26* 


306 


THE    WANT    OK    UNITT    CF 


Mr.  Pope  has  quoted  Dr.  Milner.  When  he  can  produce  a 
passage  from  the  great  Dr.  Milner  opposed  to  any  point  of 
Cathohc  doctrine,  he  will  be  an  extraordinary  man  indeed.  He 
also  gave  us  a  quotation  front  a  second  Blanco  AVhite.  I  appeal 
to  this  meeting  whether  it  be  fair  to  produce  those  men  as  wit- 
nesses against  the  Catholic  church,  who  have  apostatized  from 
her  communion,  and  who,  in  order  to  justify  their  apostasy, 
endeavour  to  blacken  the  church  which  they  have  deserted,  in 
every  possible  way — men  who  endeavour  to  exhibit  her  as  the 
scarlet  lady  of  the  seven  hills,  and  her  visible  head  as  anti-christ? 
By-the-bye,  the  hitter  elegant  phrases  are  not  so  much  in  vogue 
at  the  present  day,  nor  so  tiequently  employed  against  the 
Catholic  church  us  they  were  iu  the  days  of  the  reformers.  It 
is  wonderful  to  see  how  |)eople  will  retrace  their  steps.  In  the 
early  English  Pro'cstant  translations  of  the  Bible,  con^regalion 
was  used  for  the  word  chu,ch,  and  elder  for  bishop.  But  when 
the  Protestants  got  possession  of  the  tithes  and  green  acres, 
church  and  bishop  were  restored  in  the  Bible.  Is  it  not  very 
foolish,  to  sny  the  least  of  it,  lor  Mr.  Pope  to  go  over  all  the 
antiquated  stoiies  which  he  is  enabled  to  collect  from  the 
pamphlets  of  such  men  as  (jJideon  Ousley,  and  to  bring  forward 
such  new-lights  as  authorities  against  the  Catholic  church?  I 
could  have  quoted  a  passage  from  the  Rev.  Sydney  Snihh, 
worth  all  the  arguments  which  he  could  produce,  relative  to  the 
persecutions  wh'ch  the  Catholics  sulfered  from  the  early  re- 
formers ;  but  I  have  not,  throughout  this  discussion,  made  any 
appeal  to  the  feelings  of  my  Catholic  auditors,  and  I  shall  not 
do  so  now. 

Mr.  Pope  talked  of  St.  Teresa,  and  related  some  wonderful 
stories  about  her  long  beard.  I  suppose  he  would  have  us  con- 
clude, that  because  St.  Teresa  was  long  bearded,  the  Catholic 
religion  cannot  be  true.  1  deny  the  authority  which  he  has 
quoted.  I  refer  him  to  the  life  of  S^  Teresa,  as  given  in  the 
Lives  of  the  Saints,  by  Alban  Butler — he  will  not  find  recorded 
there  the  ridiculous  stories  which  he  has  retailed  to  us.  lie 
acknowledges  that  he  did  not  know  that  there  was  such  a  text 
in  the  Douay  Bible  as  "  No  man  knoweth  whether  he  be  worthy 
of  love  or  hatred."  Did  he  not  tell  us  that  he  had  carefully 
compared  the  two  translations,  and  did  he  not  describe  the  Vul- 
gate as  scattirientem  erroribus  ? 

He  now  acknowledges  his  ignorance  of  the  existence  of  this 
text  in  the  Douay  Bible.  Now  the  version  given  of  this  text  in 
the  Douay  Bible  differs  not  materially  nor  substantially  from  that 
given  of  it  in  the  Protestant  translation.     It  is  there  rendered, 

"Man  knoweth  not  love  or  hatred  by  all  tliat  is  before  him." 


an  produce  a 
any  point  of 
indeed.  He 
ite.  I  appeal 
e  men  as  wit- 
statized  from 
leir  apostasy, 
e  dfiserted,  in 
lit  her  as  the 
as  anti-christ? 
inch  in  vogue 
I  against  the 
efoimers.  It 
iteps.  In  the 
,  congregation 
0.     But  when 

green  acres. 
Is  it  not  very 
3  over  all  the 
ect  from  the 
bring  forward 
ic  church?  I 
yduey  Smith, 
relative  to  the 

the  early  re- 
ion,  made  any 
nd  I  shall  not 

me  wonderful 
have  us  con- 
the  Catholic 

rthich  he  has 

given  in  the 

iind  recorded 

to  us.     He 

as  such  a  text 
he  be  worthy 

had  carefully 

cribe  the  Vul- 

stence  of  this 
of  this  text  in 
ially  from  that 
re  rendered, 

)re  him." 


THE    PROTESTANT    CHURCHES.  307 

Hear  the  next  verse — 

"  But  all  things  are  kopt  uncertain  for  the  time  to  come,  because  all  thingg 
equally  happen  to  the  just  and  to  tiie  wicked,  to  the  good  and  to  the  evil,  to 
the  clean  and  lo  the  unclean,"  kc. 

There  is  I  contend  in  these  passages,  no  material  differences 
between  the  Protestant  version  and  the  Douay  Bible.  Mr.  Pope 
has  showed  his  ignorance  of  the  solemn  expression  always  used 
by  a  general  council  in  defining  articles  of  faith,  and  he  con- 
founds with  it  the  Ibrmula  of  an  excommunication.  When  an 
article  of  faith  is  declared  by  a  general  council,  it  is  solemnly 
decreed,  "  Si  quis  dixerit ;  if  any  one  shall  contradict  this, 
anathema  sit."  But  where  that  fornmlary  is  not  employed,  and 
the  mere  excommunication  pronounced,  it  does  not  regard  mat- 
ters of  faith.  Had  Mr.  Pope  consulted  Delahogue,  with  whose 
work  he  pretends  to  be  so  intimately  acquainted,  he  would  find 
the  phrase,  si  guts  dixerit,  is  never  employed  by  a  general 
council,  but  when  an  article  of  faith  is  defined.  I  should  be 
sorry  that  any  personal  diflerences  should  exist  between  me  and 
my  friend,  Mr.  Pope.  I  declare  that  I  have  no  fpelings  towards 
him,  but  those  of  a  Christian,  a  brother,  and  a  gentleman  ;  and 
that  I  shall  never  hear  him  spoken  of  disrespectfully  without 
defending  his  character.  I  trust  that  I  shall  never  entertain  any 
other  towards  him.  I  will  say,  and  it  is  as  far  as  I  can  go,  that 
no  man  ever  maintained  his  opinions  more  ingeniously,  or  set 
up  a  more  plausible  defence.  It  was  to  me  a  cause  of  regret 
that  the  interrogatory  system  had  not  been  adopted  in  this  dis- 
cussion, as  I  would  then  have  had  an  opportunity  of  taking  Mr. 
Pope's  arguments  seriatim,  point  by  point,  and  of  unravelling 
his  sophisms.  Mr.  Pope  talked  of  the  Catholic  church  having 
fallen  into  error,  and  yet  he  admits  that  this  erroneous  church 
has  been  suffered  to  exist  for  eighteen  hundred  years.  This 
gentleman  really  appears  to  have  acquired  more  confidence 
after  his  six  or  seven  years  preaching,  than  the  whole  Catholic 
church  for  eighteen  hundred  years.  It  has  long  been  the  cus- 
tom of  the  reformers,  and  of  those  who  were  gilted  with  internal 
illumination,  to  talk  of  the  scarlet  lady,  seated  upon  the  seven 
hills.  How  could  a  church  have  thus  subsisted  for  eighteen 
centuries,  if  error  had  formed  its  coiner  stone  and  foundation? 
Have  we  ever  read  or  heard  of  any  system  either  in  politics,  or 
in  religion,  lasting  for  such  a  period  of  time,  unless  it  was 
founded  upon  the  best  principles  ? 

I  may  now  mention  that  1  put  seven  queries  to  Mr.  Pope  to 
any  one  of  which  he  has  not  returned  even  the  semblance  of  an 
answer.  I  asked  him  why  he  beli\jved  that  all  truths  are  con- 
tained in  the  scripture ;  I  then  inquired  from  him  by  wha* 
authority  the  sign  of  the  cross  was  employed  in  baptism  i     1 


308 


TIiE    WANT    OF    UNITY  OF 


IV'- f? 


:  i> 


■■'p 


asked  him  why  ho  usod  blood — though,  indeed,  he  had  endea- 
vo\ired  to  draw  a  di.stiiictioii  l)ct\veen  the  red  gravy  which  flows 
from  a  shoulder  of  niufton,  and  the  blood — (of  the  particles  of 
which  that  gravy  is  most  uiKinestiouably  composed.)  I  contcss 
myself  unable  to  understand  his  mcta|)iiysical  distinction.  Per- 
haps he  goes  upon  the  maxiiii  that  oclia  sunt  reslringcndci.  I 
calle<l  upon  him  to  show  why  lie  did  not  wash  the  feet  of  his 
neighbours  ;  Peter,  we  know,  said  to  Clnist :  "  Lord,  thou  shall 
not  wash  my  leet" — our  Waviour  replied  :  "  If  I  wash  thee  not, 
thou  shalt  have  no  part  with  me."  I  called  upon  IMr.  Pope  to 
prove  the  procession  of  the  Holy  Ghost,  from  the  scripture  I  1 
called  upon  him  to  show  where  the  term  "  consuhatantial"  was 
employed  in  scripture?  I  called  upon  him  to  show  where  the 
baptism  of  infants  was  authorized  by  scripture.  I  demanded  an 
answer  to  these  several  queries.  He  has  certainly  evaded  them. 
Judge,  candid  and  enlightened  Protestants,  if  he  has  quoted  as 
many  texts  of  scripture  as  I  have.  There  is  not  an  article  of 
my  belief  in  support  of  which  I  did  not  adduce  clear  and  most 
manifest  texts  of  scripture.  Has  Mr.  Pope  done  so?  He  has 
quoted  some  texts  of  scripture  against  me,  but  not  one  to  esta- 
blish his  own  rule  of  faith.  He  thought  proper  to  substitute  lor 
the  word  of  God,  the  fallible  interpretation  of  man — to  appeal 
from  the  direct  evidence  of  scripture,  to  the  obscure  and  glim- 
mering light  of  private  judgment.  Beware  of  following  such  an 
ignis  fatuus,  when  the  meridian  sun  is  before  you — it  will  lead 
you  into  marshes  and  the  habitations  of  error — it  will  never 
conduct  you  to  the  fountain  of  truth.  I  have  quoted  the  opin- 
ions of  the  holy  Fathers,  and  I  am  bold  to  say,  that  I  prefer  their 
opinions  to  the  single  opinion  of  Mr.  Pope.  1  have  read  to  you 
the  opinion  of  St.  Augustin,  who  declares  that  he  "  would  not 
believe  the  four  gospels  if  the  authority  of  the  Catholic  church 
did  not  move  him  thereto.  This  recalls  to  my  mind  the  saying 
of  St.  Cyprian,  that  he  has  not  God  for  his  Father  who  has  not 
the  Church  for  his  mother.  This  Mr.  Pope  asserts  was  applied 
to  Pope  Stephen.  The  work  of  Cy[)rian  lies  here  on  the  table, 
and  I  challenge  Mr.  Pope  to  read  twenty  lines  of  the  page  in 
which  this  passage  occurs,  and  then  to  wiaintain  his  opinion  as 
before.  The  passage  of  St.  Cyprian  has  been  misrepresented 
by  my  friend.  Again,  I  called  upon  him  to  answer  the  objections 
of  the  Socinian,  without  manifestly  contradicting  the  principles 
of  private  judgment.  Reason  is  on  the  side  of  the  Socinian ; 
and  mysteries  being  above  reason,  he  has  a  better  right  to  exer- 
cise his  private  judgment  than  Mr.  Pope,  of  which  be  it  observed, 
Mr.  Pope  cannot  claim  a  monopoly.  I  would  answer  the  Soci- 
nian by  the  authority  of  a  church  which  has  existed  for  eighteen 
hundred  years.     If  he  would  not  beliove  in  that  auihority,  I,  at 


he  had  endea- 
ivy  which  flows 

the  particles  of 
ed.)     I  confess 

tinction.     Pei- 

cslrin<xcnda.     I 

ihi?  feet  of  his 
Lord,  thou  shult 

wash  thee  not, 
on  ]Mr.  Pope  to 
le  scripture  I  I 
iihstantial"  was 
show  where  the 

I  demanded  an 
ly  evaded  them, 
e  has  quoted  as 
ot  an  article  of 

clear  and  most 
le  so  '>.  He  has 
not  one  to  esta- 
to  substitute  for 
nan — to  appeal 
cure  and  glim- 
llowing  such  an 
ou — it  will  lead 
r — it  will  never 
uoted  the  opin- 
lat  I  prefer  their 
lave  re-.ul  to  you 
he  "  would  not 
Catholic  church 
mind  the  saying 
ler  who  has  nol 
3rts  was  applied 
're  on  the  tai)le, 
of  the  page  in 
II  his  opinion  as 
misrepresented 
jr  the  objectionis 
g  the  principles 
f  the  iSocinian ; 
r  right  to  exer- 
i  be  it  observed, 
nswer  the  Soci- 
ted  for  eighteen 

auihority,  I,  at 


THE    PROTESTANT    CHURCHES. 


309 


all  eA'ents,  would  not  contradict  myself,  as  I  would  not  concede 
to  h'm  the  right  of  private  jiidginent.  Not  so  Mr.  Pope.  The 
very  fact  of  his  pressing  his  interpretation  upon  the  Socinian 
contradicts  the  principles  of  private  judgment,  as  he  thus  endea- 
vours to  make  a  monopoly  of  that  which  he  himself  describes  as 
the  gift  of  heaven. 

1  defied  Mr.  Pope  to  show  how  a  Protestant  according  to  his 
principles  could  make  an  act  of  faith.  lie  has  not  done  so.  I 
admit  the  exercise  of  private  judi^ment  in  discovering  the  marks 
of  the  true  church,  but  the  moment  the  inquirer  has  made  that 
discovery,  that  instant  all  difficulties  are  cleared  away — all 
objections  vanish — and  ho  is  enabled  to  laugh  to  scorn  the 
quibbles  of  the  Atheist,  the  Deist,  and  the  unbeliever.  Talk 
Df  internal  evidence,  indeed — why  you  might  as  well  tell  the 
Pagan  that  2  and  2  ruake  6 — he  can  never  make  the  discovery. 
[  never  could  make  the  discovery.  Millions  upon  millions  of 
Christians  have  lived  and  died  without  ever  discovering  this 
internal  illumination  of  which  Mr.  Pope  has  so  conlidently 
spoken.  The  Catholic  church  rejects  this  ignvs  faluus,  and 
with  equal  justice  and  wisdom  she  discards  and  condemns  the 
principle  of  private  judgment.  According  to  that  principle,  as 
I  have  already  shown,  it  would  be  impossible  to  establish  by 
clear  and  unexceptionable  argument,  the  authoriti],  the  inlegriiy^ 
and  the  inspiraUsn  of  the  sacred  scriptures. 


Here  the  Discussion  ended.  When  Mr.  Maguire  had  taken  his  seat  Mr. 
Pope  rose  and  shook  him  by  tlie  hand,  w  hich  was  cordially  returned  by  Mr. 
Mnciuire. 

iVlr.  Pope  then  stated  to  the  meeting,  that  he  had  that  moment  been  in- 
formed by  Admiral  Oliver  tliat  the  notes  and  susgestiona  of  whicii  he,  Mr. 
Pope,  had  spoken,  though  taken  down,  had  not  been  seen  by  Mr.  Maguire. 


Counsellor  Clinch  declined  to  give  an  opinion  toudiing  the  word  itptv;, 
Mr.  Po])e  added  to  the  Report  this  note; — "I  beg  to  say,  in  reference  to 
the  statement  concerning  Stephen,  that  Cyprian  strongly  reprehends  him  as 
•endeavouring  to  assert  the  cause  of  heretics  against  the  churcii  of  God,'  but 
apphes  the  words  '  he  has  not  God,'  &c.  to  the  heretics  of  whom  he  speaks, 
and  not  to  him.     Cyprian. — Gper.  Ep.  74.  ad  I'ompcium.  Oxivnl,  1082. 

"RicHARO  T    P.  Pope." 
Mr.  Maguire  added  tiie  following: — "In  the  description  ot  the  council  of 
Basil,  the  Arians  who  disturbed  the  council  of  Rimini,  are  mentioned  through 
mistake.  T.  Maguuie." 


THE    END. 


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